BV  4010  Tg55 

Gladden,  Washington,  l«Jt)- 

1918.  ^,  . 

The  Christian  pastor  ana  t. 

working  church 


International  Theological  Library 


THE    CHRISTIAN    PASTOR 


AND 


THE  WORKING  CHURCH 


WASHINGTON    GLADDP]N  D.D.,  LL.D. 

AUTHOR   OF    "APPLIEP   CHRISTIANITY,"    "  WHO    WROTE   THE   BIBLE?" 
"ruling  ideas  OF   THE  PRESENT   AGE,"    ETC. 


NEW   YORK 

CHARLES   SCRIBNER'S   SONS 

1898 


COPYRIGHT,    1898,    BY 
CHARLES   SCRIBNER'S    SONS 


John  Wilson  and  Son,  Cambridge,  U.S.A. 


PREFACE. 

This  book  is  intended  to  cover  the  field  of  what  is 
known  as  Pastoral  Theology.  The  technical  phrase  is  not 
well  chosen :  theology,  in  any  proper  sense  of  the  word  is 
not  connoted  by  it.  It  deals  with  the  work  of  the  Chris- 
tian pastor  and  the  Christian  church.  Its  subject  is 
applied  Christianity.  It  is  concerned  with  the  ways  and 
means  by  which  the  truth  of  the  Gospel  of  Christ  is 
brought  to  bear  upon  the  lives  of  men,  in  the  administra- 
tion of  the  local  congregation.  It  seeks  to  show  the 
pastor  how  he  may  order  his  own  life  and  the  life  of  his 
flock  so  that  their  joint  service  may  be  most  effective  in 
extending  the  Kingdom  of  God  upon  earth.  It  is  not 
wholly  a  matter  of  methods  and  machinery,  for  the  spirit 
in  which  the  work  is  done  is  the  main  concern ;  but  it  is  a 
study  of  the  life  of  the  church  as  it  is  manifested  in  the 
community  where  it  is  planted. 

The  forms  of  this  life  greatly  vary  as  civilization 
changes.  New  occasions  teach  new  duties.  Ethical 
standards  are  purified  and  elevated;  the  emphasis  of  the 
teaching  is  altered ;  modes  of  address,  methods  of  adminis- 
tration that  once  were  effective  are  no  longer  practicable; 
the  work  of  the  church  must  be  adapted  to  the  conditions 
by  which  it  is  surrounded.  This  truth  has  been  con- 
stantly in  view  in  the  preparation  of  this  treatise.  It  is 
the  work  of  one  who  has  been  for  many  years  an  active 
pastor;  it  has  been  written  in  such  leisure  as  could  be 
snatched  from  the  engrossing  cares  of  a  large  congregation, 
and  it  deals  on  every  page  with  problems  which  have  been 
and  are  in  this  present  age  matters  of  immediate  practical 

V 


Vi  PREFACE. 

concern.  It  is  therefore  to  be  feared  that  on  the  scholastic 
side  it  will  be  found  less  elaborate  than  many  of  the  ti-ea- 
tises  which  have  preceded  it.  The  history  of  pastoral 
methods  is  a  matter  of  interest,  but  that  has  been  well  told 
and  scarcely  needs  retelling;  the  scholarly  pages  of  Jan 
Jacob  Van  Oosterzee  and  Theodosius  Harnack  present 
all  that  the  stu.dent  needs  to  knoAV  about  the  administra- 
tion of  the  churches  in  past  generations.  What  has 
seemed  more  important,  in  the  preparation  of  this  volume, 
is  the  study  of  the  life  of  the  busy  pastor  at  the  end  of  the 
nineteenth  century,  in  the  midst  of  the  swift  and  turbu- 
lent intellectual  and  social  movements  now  going  forward; 
in  a  society  partially  or  wholly  democratized ;  in  the  pres- 
ence of  influences  that  are  reshaping  philosophies  and  in- 
stitutions; in  the  day  when  it  seems  to  be  a  question 
whether  the  religion  of  Christ  represents  an  obsolescent 
force,  or  is  just  about  to  take  up  the  sceptre  of  universal 
empire.  That  this  is  the  day  of  opportunity  and  respon- 
sibility for  the  Christian  church  is  the  faith  on  which  this 
treatise  is  founded;  and  if  this  be  true  the  need  of  dis- 
cerning this  time  is  the  deepest  need  of  the  Christian 
pastor.  The  hope  set  before  him  is  that  the  Church  of 
God  will  have  a  great  deal  more  to  do  with  the  life  of 
coming  generations  than  it  has  ever  had  to  do  with  the 
life  of  past  generations,  —  not  as  a  political  power,  but  as 
an  informing  and  inspiring  influence.  To  lift  up  his 
heart  with  this  expectation  and  to  help  him  to  see  some  of 
the  ways  in  which  it  may  be  realized  has  been  the  motive 
of  this  labor. 

It  needs  not  to  be  said  that  no  man  can  fully  understand 
the  life  of  the  church  in  any  country  but  his  own.  It  is 
only  by  inheritance  of  that  life  and  lifelong  identification 
with  its  various  fortunes  that  he  gains  the  power  of  esti- 
mating its  aims  and  criticising  its  practice.  He  can  live 
his  life  but  once  and  therefore  he  cannot  intimately  know 
the  conditions  and  needs  of  the  church  in  more  than  one 
country.     Such  knowledge  cannot  be  gained  merely  from 


PREFACE.  vii 

books.  It  follows  that  works  on  what  is  known  as  Pas- 
toral Theology  must  always  reflect  the  life  of  the  churches 
out  of  whose  experience  they  have  grown.  The  flavor  of 
the  soil  is  always  in  them.  Systematic  Theology,  Biblical 
Theology,  Apologetics,  Ethics  are  practically  independent 
of  local  influences,  but  Pastoral  Theology  never  is.  It 
must  be  expected,  therefore,  that  this  volume,  like  those 
of  Harnack  and  Van  Oosterzee  and  Fairbairn  and  Palmer 
will  show  considerable  local  coloring;  if  the  book  is  alive 
it  will  pulsate  with  the  life  from  which  it  has  sprung. 
Between  America  and  Great  Britain  there  is  so  close  a 
relationship  that  the  discussions  of  these  pages  will  not,  it 
is  hoped,  be  wholly  unintelligible  in  the  older  country; 
and  where  the  conditions  are  dissimilar,  comparison  and 
contrast  may  make  them  suggestive.  Even  to  Chris- 
tians of  the  Continental  churches  the  book  may  be  of  ser- 
vice as  a  somewhat  imperfect  picture  of  the  Christian 
activities  of  other  lands. 

For  the  free  use  of  quotation  which  some  of  these  chap- 
ters will  show,  the  author  has  no  apologies  to  make. 
The  questions  under  consideration  are  largely  questions  of 
practical  administration  concerning  which  many  men 
know  more  than  any  man ;  and  the  readers  of  this  volume 
have  a  right  to  know  something  of  the  best  that  has  been 
said  upon  these  themes  by  wise  pastors  and  teachers  of  the 
present  generation. 

To  the  younger  men  in  the  ministry  and  to  those  upon 
its  threshold  this  book  is  offered  in  the  hope  that  they  may 
find  in  it  some  guidance  in  a  calling  whose  brightest  era 
and  whose  most  glorious  triumphs  are  yet  to  come. 

Columbus,  Ohio, 

March  17,  1898. 


CONTENTS 


CHAPTER   I. 

PAGES 
IXTRODirCTORY 1-22 

Pastoral  Theology  defined,  1.  A  Branch  of  Practical  Theology,  1. 
Relation  to  other  branches,  1.  To  Church  Polity,  2.  To  Liturgies,  2. 
To  Homiletics,  2.  To  Christian  Missions,  3.  Includes  Poinienics  and 
Catechetics,  3.  Excludes  Homiletics  and  Liturgies,  3.  Its  theme  con- 
notes a  working  church,  4.  Change  in  the  subject  matter  of  the 
science,  4.  Earlier  Treatises  concerned  with  the  work  of  the  pastor,  4. 
Later  conception  of  the  churcli  as  a  Avorking  body,  8.  The  later  con- 
ception the  higher,  10.  Historical  outline,  10.  Biblical  conception  of 
Poimenics,  10.  Patristic  theories  and  treatises,  11.  Mediseval  ideas, 
12.  Poimenics  of  the  Reformation,  13.  Of  the  Eighteenth  Century,  13. 
Of  the  Nineteenth  Century,  14.  Historical  sketch  of  catechetics, — 
Apostolic  times,  17.  Among  the  Early  Fathers,  18.  In  the  Middle 
Ages,  1 9.  Among  the  Reformers,  19.  In  the  Roman  Catholic  Church, 
21.     In  various  Christian  bodies,  22. 


CHAPTER   II. 

The  Church 23-49 

This  discussion  is  concerned  with  the  local  congregation,  23.  Lim- 
its of  its  membership,  23.  Parisli  nmst  not  be  too  large  for  pastoral 
oversight,  24.  Must  not  be  too  large  for  efficient  organization  and 
fellovvsliip,  25.  The  edifice  —  ethics  of  its  arcliitecture,  26.  Location 
of  tlie  edifice,  28.  Constituency  of  the  congregation,  29.  No  caste  in 
its  assemblies,  30.  All  classes  accessible,  31.  Do  the  poor  prefer  to 
worship  by  themselves  ?  32.  The  churches  on  trial  upon  this  issue,  33. 
Difiiculty  of  maintaining  Christian  fellowslrip,  34.  Significance  and 
value  of  it,  35.  t^xclusiveness  not  wliolly  the  fault  of  one  class,  36. 
Relation  of  the  Church  to  the  Kingdom  of  God,  38.  The  Kingdom, 
not  the  church,  the  inclusive  term,  40.  The  need  of  specializing  re- 
ligion in  institutions  of  its  own,  42.  The  church  ancillary  to  the  King- 
dom, 44.  The  end  of  the  church  the  christianizatiou  of  society,  46. 
The  church  must  save  society  or  lose  its  own  life,  48. 


CONTESTS, 


CHAPTER  ILL 

PA6S5 

The  Pastor. 50-65 

2>igiiificance  of  the  name,  50.  Is  the  pastor  a  priest  ?  52.  Growth  of 
Hie  sacerdotal  idea.  S4.  Renmants  of  the  idea  ifl  reformed  churches, 
56.  A  spiritual  priesthood,  59.  The  authority  of  the  pastor,  61. 
DemocracT  imfAiee  leadership,  62.  Spiritual  power  is  moral  in- 
fluence, 64. 

CHAPTER   IV. 

Thb  Call  to  the  Pastorate 66-82 

The  Pastor  is  the  minister  of  Christ,  66.  Everv  g«xM  work  a  divine 
Tocati<»ii,  68.  The  inward  call,  6S.  The  outward  call.  69.  The  Pas- 
tor's dual  relation,  70.  How  shall  the  church  find  a  minister,  71.  The 
STstem  of  patrtHiage,  72.  Qualifications  of  a  pastor,  73.  Methods  of 
calling  a  minister,  74.  Preaching  as  a  candidate,  75.  The  calling  of 
g^ded  ministers  to  vacant  churches,  76.  Mav  the  minister  seek  a 
drarch  ?  78.  C>ne  candidate  at  a  time,  79.  Xo  candidates  without  good 
aad  fresh  credentials,  80.  Must  the  call  be  unanimous  ?  SI.  Definite 
dealings  with  temporalities,  82. 

CHAPTER  V. 

The  Pastor  rs  his  Stcdt 83-106 

The  minister  a  student,  S3.  <_>ther  functions  of  the  ministry,  84. 
The  prophet  must  be  a  student.  S5.  Language  and  inspiration,  86. 
Art  and  inspiration,  88.  The  minister  will  continue  the  studies  of  the 
professional  school,  90.  The  history  of  doctrines,  91.  Apologetic 
studies,  92.  Inductive  study  of  human  nature,  93.  Literature,  95. 
The  Bible,  97.  The  individual  and  the  social  order  inseparable,  100. 
The  stndy  of  social  science,  101.  ilischief  of  separating  individual  in- 
teiesls  from  social  interests,  103.  A  scientific  sociology  confirms  the 
Chxistian  law,  104.     The  minister's  study  is  his  oratory,  105. 

CHAPTER   VI. 

Pulpit  a>d  Altae 107-171 

Preaching  the  Pastor's  chief  function,  107.  The  message  to  the  indi- 
TidnaL  108.  The  conversion  of  men,  109.  Preaching  the  law,  110. 
Preaching  the  gospel.  111.  The  Gospel  of  the  Kingdom,  112.  The 
minister's  relation  to  practical  affairs,  1 1 4.  Spiritual  Law  in  the  natural 
world,  116.  Casuistry  in  the  pulpit,  119.  The  evening  service  and 
applied  Christianity,  121.  The  secularization  of  the  pulpit,  123.  Cur- 
rent topics  in  the  pulpit,  125.  Historical  studies,  125.  The  poets  as 
preachers,  126.  Biographical  studies,  127.  The  use  of  a  text,  128. 
ilay  sermons  be  repeated  ?  132.  The  leader  of  worship,  134.  Prepa- 
ration for  public  prayer,  135.  The  service  of  s^^ng,  139.  Hymnals, 
140.  Church  tunes,  141.  The  organ,  142.  Vocal  learJership  of  the 
eo^c^aidon,    143.      English    choirs,    144.      American  choirs,    145. 


CONTENTS.  XI 

FAOES 

Choir  and  congregation,  146.  Liturgical  enrichment  of  worship,  150. 
Responsive  reading,  152.  Creeds  and  collects,  153.  Devotional  read- 
ing, 155.  The  administration  of  baptism,  157.  The  significance  of 
baptism,  159.  Sponsors,  162.  The  Lord's  Supper,  UU.  Preparatory 
services,  1G4.  Modes  of  administration,  166.  'Guarding  the  table,  167. 
Reception  of  new  members,  1 68.     The  ordinance  of  marriage,  170. 

CHAPTER  VIL 

The  Pastor  .\s  Friknd 172-203 

The  Pastor  in  general  society,  172.  Intercourse  with  all  classes,  173. 
As  confidential  friend,  176.  His  personal  ministry,  179.  Dealing  with 
doubters,  180.  Reclaiming  wanderers,  184.  Despondency  and  despair, 
135.  The  visitation  of  the  sick,  186.  The  Lord's  Supper  in  the  sick- 
room, 189.  Infectious  diseases,  191.  Burial  services,  192.  General 
visitation,  195.  Nature  of  pastoral  calls,  197.  Shall  they  be  profes- 
sional '  198.  The  opportunity  of  friendship,  199.  Systematic  visiting, 
200.     Value  of  such  work,  202. 

CHAPTER  VIIT. 

The  Church  Org.\nization 204-219 

Temporalities  and  spiritualities,  204.  The  business  side  of  the 
church,  205.  Need  of  upright  men  for  this  service,  206.  The  christian- 
ization  of  church  business,  207.  Assignment  of  sittings,  208.  Keep- 
ing of  church  records.  209.  The  minister  needs  assistance,  209.  Pas- 
tor and  Preacher,  212.  Church  ofiicers  as  leaders  of  work,  214.  Or- 
ganism and  mechanism,  215.     The  problem  of  organization,  217. 

CHAPTER   IX. 
The  Sunday  Sciiooi 220-238 

The  Sunday  school  a  modern  institution,  220.  Robert  Raikes,  221. 
The  Oxford  movement,  222.  The  Sunday  School  and  the  Church,  223. 
Best  hour  for  the  session,  224.  Organization  of  the  school,  225.  Tlie 
pastoral  work  of  the  teacher,  226.  The  service  of  song,  227.  Order  in 
the  school,  228.  The  Sunday  school  rooms.  229.  Subjects  to  be 
studied,  230.  Gradation  of  tlie  school,  232.  Senior  department.  233. 
Work  of  this  department,  234.  The  Higher  Criticism  and  Sunday 
school  teaching,  236.     The  Home  Department,  238. 

CH.VPTER    X. 

The  Midweek  Service 239-252 

Need  of  a  social  meeting  for  worship,  239.  Meetings  for  prayer,  240. 
"Experience"  meetings,  241.  Social  prayer,  and  its  uses,  242.  Uses 
and  abu.ses  of  public  conference,  245.  The  work  of  the  churcli  the 
theme  of  the  service,  247.  Leader  of  the  meeting,  248.  Topics,  248. 
Familiar  and  conversational  methods,  249.  The  singing,  250.  The 
question  box,  252.     A  Social  opportunity,  252. 


XU  CONTENTS. 


CHAPTER   XI. 

PAGES 

Parish  Evangelization 253-270 

For  whom  is  the  church  responsible?  253.  Whose  servant  is  the 
minister  1  254.  Getting  acquainted  with  the  neglecters,  256.  Their 
number  sometimes  exaggerated,  256.  Visitation  by  the  church,  258. 
Can  tlie  unchurched  be  brought  to  church?  259.  Location  of  new  en- 
terprises, 260.  Church  colonies,  262.  Ineffectiveness  of  missions,  263. 
College  settlements  and  churches,  264.  Strong  churches  in  poor  dis- 
tricts, 267.     Street  preaching,  268.     The  shepherding  of  the  poor,  269. 


CHAPTER  Xn. 

The  Social  Life  of  the  Church 271-288 

The  Church  a  social  fellowship,  271.  JS'ot  a  commune,  272.  It  har- 
monizes all  types  of  character,  273.  The  opportunity  of  love,  274, 
The  mingling  of  the  leaven,  276.  Difficulty  of  this  task,  278.  The 
christianization  of  the  church,  279.  The  fellowship  of  work,  280. 
Neighborly  relations,  281.  Division  of  the  parish  into  districts,  282. 
Welcoming  committees,  283.  Social  assemblies,  284.  Fellowslpp 
meetings,  285. 

CHAPTER  XIII. 

Woman's  Work  in  the  Church 289-312 

The  place  of  woman  in  modern  society,  289.  Woman's  work  in  the 
Apostolic  church,  291.  In  the  post-apostolic  church,  293.  The  Sisters 
of  Charity,  293.  The  revival  of  the  order  of  deaconesses,  295.  In  the 
Episcopal  churches,  296.  In  the  Methodist  Episcopal  Church,  297. 
Deaconesses  as  pastor's  assistants,  298.  In  the  Church  of  Scotland, 
299.  The  Kaiserswerth  Institution,  302.  Form  of  consecration,  304. 
The  deaconess  home  and  the  local  church,  306.  Women's  associa- 
tions in  the  churches,  307.  Their  financial  operations,  307.  Church 
of  Scotland  Woman's  Guild,  309. 


CHAPTER    XIV. 

The  Young  Men  and  Women 313-331 

The  German  Christliche  Jiinglingsvereiue,  313.  Young  Men's  Chris- 
tian Association,  314.  Young  People's  Societies  of  Christian  En^ 
deavor,  315.  Epworth  League  and  Baptist  Young  People's  Union,  316. 
The  aims  of  these  organizations,  318.  The  Endeavor  movement  and  mu- 
nicipal reform,  319.  Mission  work,  320.  Work  in  the  local  church,  321. 
The  Brotherhood  of  St.  Andrew,  322.  The  Brotherhood  of  St.  Andrew 
and  Philip,  325.  Young  Men's  Leagues,  325.  The  Church  of  Scotland 
Guild,  326.  Prize  Examinations  and  Competitions,  328.  Free  Church 
of  Scotland  Guild,  329.  German  " Unions,"  330.  "Brother  Houses," 
330. 


CONTENTS.  xiii 

CHAPTER   XV. 

PAGES 

The  Pastor  and  the  Children 332-361 

The  Sunday  school  and  the  children,  332.  Junior  Societies,  333. 
The  "  Children's  Hour,"  334.  The  pastor's  relation  to  the  children,  334, 
Catechists  in  the  early  church,  335.  Decline  of  catechetical  instruction, 
337.  Reasons  why  pastors  should  resume  this  work,  338.  The  rationale 
of  catechetics,  338.  The  basis  of  the  instruction,  341.  Classification  of 
catechumens,  342.  Bishop  Dupanloup's  Treatise,  342.  Catechetics 
among  the  Lutherans,  349.  Among  other  American  Christians,  351. 
The  Church  Porch,  353.  Children's  Day,  355.  The  baptized  children, 
355.  The  children  in  the  Sunday  service,  356.  The  Boys'  Brigade, 
357. 

CHAPTER   XVI 

Missionary  Societies  and  Church  Contributions 362-377 

The  universality  of  Christianity,  362.  Our  debt  to  men  in  other  lands, 
363.  The  expansion  of  Christendom,  365.  The  new  era  of  missions,  366. 
Informing  the  church,  367.  Woman's  Mission  Boards,  368.  Methods 
of  awakening  missionary  interest,  370.  Who  shall  present  the  work? 
370.  The  development  of  benevolence,  371.  Proportionate  giving, 
374.  The  mites  of  the  many,  375.  Methods  of  gathering  the  offerings, 
376. 

CHAPTER   XVII 

Revivals  and  Revivalism 378-400 

Hebrew  "  revivals,"  378.  Was  Pentecost  a  revival  ?  379.  The  two 
modes  of  extending  the  Kingdom,  381.  The  implications  of  revival- 
ism, 382.  Chills  and  fever,  384.  Christian  nurture,  387.  Christianity 
as  organic,  388.  Converting  agencies  not  superseded,  389.  The  omni- 
presence of  the  Spirit,  390.  Seasons  of  refreshing,  392.  Special  evan- 
gelistic measures,  394.  Professional  evangelists,  397.  How  to  secure 
decision,  398.     Lenten  services,  399. 


CHAPTER  XVIII 

The  Institutional  Church 401-414 

Definition  of  the  term,  401.  Some  Institutional  Churches,  402. 
Churches  doing  similar  work,  405.  Criticism  of  these  methods,  407. 
The  fundamental  principle  —  all  life  is  sacred,  409.  Fruits  of  such 
labors,  410.  The  Church  and  the  Social  Settlement,  412.  Cociperar 
tion  of  churches  in  this  work,  413. 


xiv  CONTENTS. 

CHAPTER   XIX 

PAOES 

Enlisting  the  Membership 415-427 

The  church  as  a  haven  of  rest,  415.  The  church  as  the  servant  of 
Christ,  416.  A  ministering  laity,  417.  Informing  the  church  about  its 
work,  419.  The  annual  meeting  of  the  church,  420.  The  church  prob- 
lem of  the  unemployed,  422.  Departments  of  work,  423.  Enlisting 
the  whole  membership,  424.  Conferences  of  leaders,  425.  Unused 
power  in  the  churchy  426. 

CHAPTER   XX 

Cooperation  with  Other  Churches       428-447 

Christian  unity,  428.  Destructive  competitions,  429.  Endeavors 
after  cooperation,  431.  The  basis  of  cooperation,  434.  The  division  of 
the  field,  436.  Canvassing  the  districts,  437.  Diificulties  of  the  work 
in  large  cities,  439.  Nature  of  cooperative  work,  439.  Provision  of 
safe  places  of  resort,  440.  Closing  the  drinking  places  on  Sunday,  441. 
Upholding  the  sacredness  of  law,  442.  Unity  found  in  local  coopera- 
tion, 444.     But  one  church  in  any  community.  446. 

CHAPTER  XXI 

The  Care  of  the  Poor 448-475 

Christian  Charity  in  the  Early  Church,  448.  Decay  of  this  function, 
449.  Its  assumption  by  the  State,  451.  The  poor  within  the  church, 
452.  Public  charities,  455.  The  new  charity,  458.  Three  classes  of 
charities,  460.  The  duty  of  the  church  as  to  public  institutions,  461. 
The  duty  of  the  church  as  to  private  charities,  462.  The  duty  of  the 
church  as  to  outside  relief,  462.  The  stimulation  of  the  State,  463. 
Shall  the  churches  undertake  this  work  ?  467.  The  Buffalo  experi- 
ment, 468.  Difficulties  of  such  cooperation,  472.  The  ministry  of 
discipline,  473. 

INDEX 477 


THE   CHRISTIAN  PASTOR  AND  THE 
WORKING   CHURCH 

CHAPTER    I 

INTRODUCTORY 

The  Christian  Church  and  its  Pastor  form  the  subject  of 
this  study.  By  the  Church  is  meant  the  local  congregation 
of  Christian  believers.  To  the  organization  and  work  of 
this  congregation,  under  the  leadership  of  its  minister,  our 
inquiry  will  be  addressed. 

The  field  to  bet  explored  is  that  which  is  covered  by  the 
branch  of  study  commonly  known  as  Pastoral  Theology. 
Pastoral  Theology  is  a  department  of  Practical  Theology, 
which  Cave  describes  as  ''  the  science  of  the  functions  of 
the  Christian  Church,"  ^  and  which  in  the  words  of  Hagen- 
bach,  "  embraces  the  theory  of  the  ecclesiastical  activities 
(functions)  as  they  proceed  either  from  the  church  as  a 
whole^  or  from  its  individual  members  and  representatives  in 
the  name  of  the  church."  ^  Practical  Theology  is  variously 
divided.  It  includes  :  1.  Church  Polity.  2.  Theory  of 
Worship  (Liturgies).  3.  Theory  of  Preaching  (Homi- 
letics).  4.  Theory  of  Teaching  the  Young  (Catechetics). 
5.  Theory  of  the  Care  of  Souls  (Poimenics).  6.  Theory 
of  Pastoral  Training  (Pedagogics).  7.  Theory  of  Missions 
(Halieutics). 

It  is  evident  that  all  these  topics  are  related  more  or  less 
closely  to  the  life  of  the  local  church,  and  that  most  of  them 
are  likely  to  come  under  consideration;    but  several  of 

1  Introduction  to  Theology,  by  Alfred  Cave,  p.  547. 

2  Encyklopddie,  11"  Aufl.  s.  421. 

1 


2  CHRISTIAN   PASTOll   AND   WORKING   CHURCH 

them  will  be  treated  incidentally,  while  others  will  form 
the  substance  of  our  study. 

The  question  of  church  polity,  for  example,  is  not  before 
us,  except  as  its  deeper  spiritual  implications  may  appear. 
Whether  there  ought  to  be  two  or  three  orders  of  the  min- 
istry, and  whether  the  church  should  be  presbyterially  or 
congregationally  governed  we  shall  not  inquire.  We  are 
interested  rather  in  learning  how  existing  organizations, 
of  all  varieties,  are  employed,  and  may  be  more  effectively 
employed  in  extending  the  Kingdom  of  God.  Certain 
principles  of  church  organization  will,  indeed,  be  assumed 
in  the  discussion.  Those  theories  of  the  church  which  at- 
tribute to  the  clergy  a  sacerdotal  character  are  not  accepted ; 
all  our  reasonings  about  the  relation  of  pastor  and  people 
will  proceed  upon  a  different  assumption.  It  is  not  pos- 
sible to  discuss  these  relations  without  having  some  clear 
idea  of  the  powers  and  prerogatives  of  the  Christian  min- 
istry; but,  for  the  purposes  of  this  work,  the  Protestant 
theory  of  the  pastoral  office  will  be  taken  for  granted.  We 
may  gather  from  the  practice  of  the  hierarchical  churches 
many  useful  hints  respecting  the  administration  of  the  par- 
ish ;  but  we  do  not  consent  to  their  claims  for  their  clergy 
of  superhuman  dignity  and  power. 

In  precisely  the  same  way  Liturgies  will  come  under  oiu' 
view,  in  its  practical  relation  to  the  life  of  the  church.  The 
question  between  written  and  extempore  pra3^ers  we  do  not 
raise ;  we  rather  seek  to  know  how  worship  is  made  hel23ful  to 
life.  That  view  of  the  sacraments  which  regards  them  as 
possessing  an  inherent  and  magical  efficacy  we  shall  not 
follow ;  but  we  have  no  controversy  respecting  the  mode  of 
their  administration ;  we  wish  to  know  what  is  their  true  re- 
lation to  the  faith  and  the  love  of  those  who  eniploy  them. 

The  art  of  sermon  making  we  do  not  specially  study, 
nor  are  we  concerned  with  the  preparatory  discipline  by 
which  the  minister  is  made  ready  for  his  work ;  but  we 
find  him  at  work  in  the  parish,  and  discover  that  preach- 
ing is  an  essential  part  of  his  work ;  the  relation  of  this 
work  to  the  growth  and  fruitf ulness  of  the  church  we  must 
carefully  consider. 


INTKODUCTORY  3 

The  theory  and  practice  of  foreign  missions  are  also  re- 
lated to  our  study  but  incidentally.  The  foreign  mission 
work  is  one  of  the  channels  through  which  the  energies  of 
the  church  How  out  into  the  world ;  and  it  is  needful  that 
the  church  sliould  comprehend  the  importance  of  this 
work,  and  contribute  money  and  men  for  its  maintenance. 
The  local  church  is  not  fulfilling  its  function  until  its  in- 
terest and  co-operation  in  this  work  has  beeu  secured. 

Two  of  the  departments  of  Practical  Theology  named 
above —  Catechetics  and  Poimenics  —  come  wholly  within 
the  field  of  Pastoral  Theology  proper,  and  constitute  the 
larger  portion  of  this  field,  as  hitherto  defined.  The  teach- 
ing and  training  of  the  young,  and  the  care  of  souls,  take 
up  most  of  the  space  in  the  standard  books  devoted  to  this 
subject,  — •  after  the  chapters  which  treat  of  Homiletics 
and  Liturgies.  The  work  of  shepherding  and  training  is 
of  the  essence  of  Pastoral  Theology,  and  will  receive  due 
attention  in  the  following  pages. 

It  will  be  seen  that  the  scope  of  this  treatise  is  at  some 
points  more  restricted  than  that  of  most  of  the  standard 
works  on  Pastoral  Theology.  By  a  necessary  specialization, 
Homiletics  and  Liturgies  have  been  excluded  for  separate 
treatment  in  other  volumes  of  the  present  series  of  text- 
books. Yet  it  is  to  these  topics  that  the  chief  attention  of 
writers  on  Pastoral  Theology  has  been  given.  In  turning 
from  these  great  interests,  to  which  Vinet  ^  and  Palmer  ^ 
and  Van  Oosterzee  ^  and  Fairbairn  *  and  Cannon  ^  and 
Blaikie  ^  and  Rothe  *"  and  Harms  ^  and  Cave  ^  and  Shedd,^^ 
and  many  other  great  teachers,  have  devoted  much  pains- 

1  Eng.  Trans.,  IlomileUcs,  by  A.  Vinet. 

2  Pastoral-Theoloyie,  by  C.  Palmer. 

^  Practical  Theologi/,  a  Manual  fur  Theological  Students,  by  J.  J.  Van 
Oosterzee. 

^  Pastoral  Theology,  a  Treatise  on  the  Office  and  Duties  of  the  Christian 
Pastor,  by  Patrick  Fairbairu. 

^  Lectures  on  Pastoral  Theology,  by  James  S.  Cannon. 

^  For  the  Gospel  Ministry,  by  W.  G.  Blaikie. 

'^  Theologische  Encychpudie,  by  R.  Rothe. 

^  Pastoral'Tlieologie,  by  Claus  Harms. 

^  An  Introduction  to  Theology :  its  Principles,  its  Branches,  its  Results^  and 
its  Literature,  by  Alfred  Cave. 

10  Homiletics  and  Pastoral  Theology,  by  W.  G.  T.  Shedd. 


4  CHRISTIAN   PASTOK   AND   WORKING   CHURCH 

takinof  thouo^ht,  we  leave  behind  us  a  most  fruitful  and  at- 
tractive  study.  We  are  constrained  to  omit  these  subjects 
by  two  considerations ;  first,  that  there  seems  to  be  less 
need  of  dwelling  upon  topics  which  have  been  handled 
with  learning  and  skill  by  so  many  great  teachers,  and, 
secondly,  that  other  phases  of  the  life  of  the  church  have 
lately  come  into  prominence,  to  which  much  less  attention 
has  hitherto  been  given. 
^  ^  The  theme  of  our  investigation  is  the  working  church. 
And  it  is  evident  that  the  working  church  as  we  now  meet 
with  it  in  every  considerable  community  of  English  speak- 
ing people,  is  a  comparatively  new  thing  under  the  sun. 
/  For  long  periods  and  over  wide  spaces  of  Christendom  the 
(  ruling  idea  has  been  that  Christian  work  is  the  function  of 
•^  <  the  ministry ;  that  the  laity  are  the  subjects  of  its  gracious 
/  operationT  There  is  a  text  of  Paul's  which  has  been  quite 
too  literally  interpreted:  "  We  are  fellow  workers  with 
God ;  ye  are  God's  husbandry,  God's  building."  ^  It  is 
not  indeed  difficult  to  find  evidence  that  in  the  Apostolic 
churches  the  laity  wrought  actively  with  their  leaders  ;  in 
the  Epistles  to  the  Romans  and  to  the  Phili2)pians  there  is 
clear  proof  of  this.  But  a  day  came  when  the  church  Avas 
the  clergy,  and  the  function  of  the  laity  shrank  into  insig- 
nificance. And  even  after  the  Reformation,  although  in 
Protestant  churches  the  ministry  was  shorn  of  sacerdotal 
functions,  it  still  largely  monopolized  the  work  of  the 
church.  For  proof  of  this  examine  any  of  the  classical 
treatises  on  Practical  or  Pastoral  Theology.  The  monu- 
mental work  of  Van  Oosterzee,  above  cited,  with  six  hun- 
dred and  twent}^  compactly  printed  octavo  pages,  gives  to 
the  minister's  call  and  Homiletics  tliree  hundred  and  forty- 
two  pages,  to  Liturgies  one  hundred  pages,  to  Catechetics 
sixty  pages,  to  Poimenics  fifty-seven  pages.  But  Poi- 
menics,  as  here  treated,  means  only  the  work  of  the  pastor 
among  liis  people.  Tlie  only  suggestion  that  the  people 
may  be  actively  employed  in  the  work  of  the  church  is 
contained  in  a  brief  reference  to  the  Sunday  school,  which 

1  1  Cor.  iii.  9. 


INTRODUCTORY  5 

occupies  half  a  page.  It  is  a  book  of  marvellous  learning 
and  admirable  wisdom ;  the  extent  of  the  author's  readinix 
on  this  great  theme  is  notable  ;  but  the  fact  that  it  is  a 
large  part  of  the  pastors  business  to  tind  work  for  I  lie 
membei'S  of  his  church,  and  to  secure  their  general  and 
hearty  co-operation  with  himself  in  teaching  and  shepheril- 
incf  and  savinof  men  and  women  and  children,  does  not 
seem  to  have  been  brought  home  to  him.  Van  Oosterzee's 
definition  of  Practical  Theology  is,  "  the  science  of  labor 
for  the  Kingdom  of  God  conceived  of  in  its  whole  extent, 
as  this  is  called  into  exercise  hy  the  i^astor  and  teacher  of  the 
Christian  Church  in  'particular.'^  ^  Dr.  Philip  Schaff  ^ 
divides  Practical  Theology  into  tlie  following  branches : 
"  1.  Theory  of  the  Christian  Ministry  —  The  Minister  an 
Ambassador  of  Christ  (prophet,  priest,  and  king)  ;  2.  Ec- 
clesiology  or  Ecclesiastic  (Church  Law  and  Church  Pol- 
ity) —  The  Minister  as  Kuler ;  3.  Liturgic  —  The  Minister 
in  Worship  (as  priest) ;  4.  Ilomiletic  —  The  Minister 
as  Preacher ;  5.  Catechetic  —  The  Minister  as  Teacher ; 
6.  Poimenic  —  The  Minister  as  Pastor  ;  7.  Evangelistic  — 
The  ^Minister  as  Evangelist  and  Missionary."  He  adds : 
"  The  duties  of  the  laity  should  be  considered  in  eacli 
department."  ^  This  sentence  recognizes  the  new  condi- 
tions ;  but  the  fact  remains  that  the  w^hole  study  is  con- 
ducted from  the  point  of  view  of  the  minister.  All  these 
l)ranches  of  practical  theology  revolve  about  him.  The 
duties  of  the  laity  are  incidental  and  secondary.  The  need 
of  a  readjustment  is,  however,  admitted :  "  Heretofore  this 
department  has  been  exclusively  confined  to  clerical  duties 
and  functions.  But  the  recent  development  of  the  lay 
energies  in  Protestant  churches,  especially  in  England  and 
America,  requires  an  additional  branch  or  a  corresponding 
enlargement  of  other  branches.  Tlie  Protestant  doctrine 
of  the  general  priesthood  of  believers  implies  the  co-oper- 
ation of  the  members  of  the  congregation  with  the  pastor 

1  Practical  Thcologi/,  p.  1. 

2  Theological  Prop(vdeutic  :  a  General  Introduction  to  the  Study  of  Theology, 
by  Philip  Scliaff. 

3  Ibid.,  pp.  449,  450. 


6  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

in  all  departments  of  Christian  activit}^,  especially  in 
chnrcli  government,  in  the  Sunday  school,  and  in  mission 
work."  1 

The  judicious  and  admirable  treatise  of  Dr.  Patrick 
Fairbairn  on  Pastoral  Theology  cited  above  opens  with 
a  statement  which  agrees  with  the  new  conditions.  He 
says :  — 

"  The  office  of  a  Christian  pastor  obviously  proceeds  on 
the  assumption  of  a  Christian  membership  or  community  as 
the  parties  in  respect  to  whom  and  among  whom  it  is  to  be 
exercised.  It  assumes  that  the  flock  of  Christ  are  not  a 
mere  aggregation  of  units,  but  have  by  divine  ordination 
a  corporate  existence,  with  interconnecting  relationships, 
mutual  responsibilities,  and  common  interests.  It  assumes, 
further,  that  the  church  in  this  associated  or  corporate 
respect  has  a  distinct  organization  for  the  management  of 
its  own  affairs,  in  which  the  office  of  pastor  occupies  a 
prominent  place,  having  for  its  specific  object  the  over- 
sight of  particular  communities,  and  the  increase  or  mul- 
tiplication of  these,  according  to  the  circumstances  of 
particular  times  and  places."  ^ 

Yet  I  do  not  find  in  this  elaborate  treatise  any  evi- 
dence that  Dr.  Fairbairn  seriously  contemplated  any  ex- 
tensive co-operation  of  the  people  with  the  pastor  in  the 
work  of  the  church.  The  concluding  chapter,  compris- 
ing five  pages  upon  "  Subsidiary  Means  and  Agencies," 
just  mentions  the  Sunday  school  as  one  of  the  interests 
which  should  "  receive  the  considerate  attention,  and, 
when  formed,  the  watchful  superintendence  of  the  pastor." 
Prayer  meetings  —  meetings  for  prayer  only  —  the  learned 
author  encourages  the  pastor  to  establish,  "  if  he  can  only 
find  persons  who  have  the  requisite  zeal  and  gifts  for  con- 
ducting them."  As  to  fellowship  meetings,  —  known  in 
America  as  Prayer  and  Conference  Meetings,  —  "  formed 
with  a  view,  not  merely  to  engage  in  exercises  of  Avorship, 
but  also  to  interchange  thoughts  among  the  members  on 
matters  pertaining  to  divine  truth  or  religious  experience," 

1  Ibid.,  p.   449. 

2  Pastoral  Theology,  p.  1. 


INTRODUCTORY  7 

he  remarks  that  they  are  "  safe  enough,  probably,  and  im- 
proving, if  the  membership  is  small,  and  composed  of 
such  as  have  much  confidence  and  fellow  feeling  one  with 
another,  so  that  they  can  really  speak  heart  to  heart ;  but 
when  it  is  otherwise  they  are  extremely  apt  to  become 
loquacious,  disputative,  and  even  to  gender  strifes.  A 
prudent  pastor  will  therefore  rarely  intermeddle  with 
meetings  of  this  description,  and  neither  directly  encourage 
nor  discountenance  them."  The  care  of  the  poor.  Dr. 
Fairbairn  suggests,  is  now  in  the  hands  of  agencies  outside 
the  church;  and  the  Christian  pastor  does  not  therefore 
find  the  field  which  once  he  found  for  organized  work 
among  the  poor  in  his  parish.  But,  he  continues,  "  in  the 
present  circumstances  of  our  country  it  belongs  more  to  the 
province  of  a  minister  of  the  Gospel  to  concert,  or  lend 
his  countenance  and  support  to  those  who  may  be  con- 
certing, measures  which  have  for  their  object  the  reduc- 
tion of  pauperism  and  other  social  evils  ;  in  particular  the 
repression  of  prostitution,  and  the  diminution  of  that  in- 
temperance which  is  a  fountain  of  immeasurable  disorders. 
For  this  purpose  he  will  readily  co-operate  in  the  efforts 
made  to  curtail,  in  particular  localities,  the  number  of 
public  houses,  to  establish  coffee  rooms  and  places  of 
healthful  refreshment  and  innocent  resort,  and  to  form 
when  they  are  obviously  needed  temperance  societies. 
For  things  of  this  description,  lying  outside,  in  a  manner, 
the  pastoral  sphere,  yet  pressing  closely  on  its  border,  no 
general  rule  can  be  prescribed,  or  any  uniform  practice 
recommended."  ^  It  is  not  clear  that  Dr.  Fairbairn  ex- 
pected the  pastor  to  enlist  his  people  in  any  of  these 
outside  activities ;  if  not,  his  scheme  appears  to  make 
very  little  provision  of  work  of  any  kind  for  them.  This 
volume  has  been  published  since  the  death  of  its  author, 
in  1874,  and  presents  undoubtedly  the  view  of  church 
activities  prevailing  in  Scotland  during  his  lifetime. 

A  later  volume,  by  Dr.  W.  G.  Blaikie,  gives  some  clear 
indications  of  the  recent  rapid  development  of  the  Chris- 
tian Church  along  these  lines.     It  contains  a  chapter  upon 

1  Ibid.,  pp.  348-350. 


8  CHRISTIAN   PASTOR   AND   WORKING  CHURCH 

the  "  Organization  of  Work,"  in  which  the  importance  of 
securing  the  co-operation,  not  merely  of  the  ofhcers,  but 
of  the  entire  membership  of  the  church,  in  its  proper  work, 
is  strongly  argued.     He  says  :  — 

"  It  is  evident  from  the  New  Testament  that  elders  and 
deacons,  though  the  only  persons  who  are  said  to  have 
been  formally  ordained,  were  not  the  only  persons  who 
were  allowed  to  labor  in  the  cliurch.  The  sixteenth 
chapter  of  Romans  contains  the  Apostles'  greeting  to 
many  men  and  women  who  were  laboring  in  the  church 
at  Rome.  There  is  no  reason  to  suppose  that  all  these 
were  expressly  ordained.  At  the  top  of  the  list  is  Phebe, 
a  servant  or  deaconess  of  the  church  at  Cenchrea,  but  of 
whom  we  have  no  reason  to  believe  that  she  was  ordained. 
Priscilla  and  Aquila,  a  married  couple,  come  next,  the 
wife's  name  preceding  the  husband's.  It  is  extremely 
improbable  that  the  long  list  of  active  men  and  women 
that  follows  were  persons  who  had  all  been  ordained  to 
office.  But  all  of  them  were  actively  using  their  abilities 
for  the  advancement  of  the  Kingdom,  and  in  so  doing 
they  were  not  only  recognized  but  commended  by  the 
Apostle.  It  follows  that  in  every  well  equipped  congre- 
gation, in  addition  to  those  expressly  ordained,  but  under 
their  sanction  and  superintendence,  there  ought  to  be  a 
body  of  active  workers  engaged  in  the  various  operations 
of  Christian  love  and  zeal  which  the  circumstances  call 
for.  In  many  such  congregations  we  find  a  body  of  Sun- 
day school  teachers,  or  of  helpers  in  a  children's  church ; 
a  body  of  district  visitors,  a  young  men's  association,  a 
missionary  association,  a  school  committee,  and  a  mothers' 
meeting.  It  is  right  that  all  these  should  be  recognized 
and  superintended  by  the  office  bearers.  Their  work 
ought  to  be  embraced  in  the  prayers  of  the  congregation, 
and  it  ought  to  be  made  plain  that  they  are  not  mere  free 
lances  but  that  they  labor  under  the  warm  wing  and  pa- 
ternal guidance  of  the  church."  ^ 

This  brings  clearly  before  us  the  newer  conception  of 

1  For  the  Worh  of  the  Ministry,  p.  219. 


INTRODUCTORY  9 

the  church  as  a  working  body,^  and  of  the  minister  as 
the  organizer  and  leader  of  its  work.  "  In  this  matter," 
says  Professor  Willcox,  "  as  in  other  features  of  church 
life,  there  has  been  within  the  century  an  immense  change. 
The  minister  among  the  fathers,  being  superior  in  edu- 
cation to  most  of  his  flock,  was  accounted,  as  to  church 
work,  their  proxy.  He  was  less  like  General  Grant, 
directing  the  army,  than  like  David,  with  sling  and  stone, 
fighting  the  battle  for  them.  The  midweek  meeting  was 
occupied  with  a  lecture  from  the  pastor.  Sunday  school 
there  was  none.  With  no  women's  colleges  or  higher 
seminaries,  the  sisters  were  not  thought  capable  of  giving 
instruction.  Societies  of  Christian  Endeavor  and  juvenile 
mission  bands  are  among  later  inventions  and  discoveries. 
There  were  no  young  Christians  in  any  considerable 
numbers.  When  a  young  man  joined  the  churcli  of 
Dr.  Lyman  Beecher,  in  Litchfield,  Connecticut,  early  in 
the  century,  so  strange  an  event  astonished  all  the  western 
section  of  that  State."  ^ 

Pastoral  Theology,  therefore,  whether  we  consider  it 
as  art  or  as  science,^  has  greatly  extended  its  field  within 
the  past  generation.  New  occasions  are  constantly  teach- 
ing the  minister  of  Christ  new  duties  ;  his  position  in  the 
church  has  greatly  changed,  and  the  functions  which  he 
is  called  to  perform  are  quite  unlike  those  which  were 
assigned  to  ministers  in  the  first  half  of  this  century. 
The  American  college  president  of  fifty  years  ago  was 
the  principal  teacher  of  his  college  ;  to-day  he  rarely  en- 
gages in  the  work  of  teaching ;  his  work  is  mainly  tliat  ^ 
of  organization  and  administration.  The  change  which 
has  taken  place  in  the  functions  of  the  pastor  is  not  so 
radical,  but  it  is  considerable.  The  larg-est  and  most  ; 
difficult  part_of_his  work  to-day  consists  in  enlisting  and    ; 

1  Abundant  evidence,  to  Avhich  we  shall  have  frcfjuent  occasion  to  refer, 
will  be  found  in  the  recent  Year  Books  of  the  Scottish  cliiiirhes,  to  show 
that  these  churches  have  fully  comprehended  the  extent  of  their  calling  as 
working  organizations. 

■^  The  Pastor  and  his  Flock,  p.  77. 

^  "  C'est  I'art  aprcs  la  science,  ou  la  science  se  rcsolvant  en  art."  Vinet, 
The'ologie  Pastorale,  p.  1. 


10  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

vdirecting  the  activities  of  his  people.     In  all  wise  teaching^ 
L^      on  this  subject,  the  emphasis  must  now  xest,  not  upon  tjie 
\  pastor,  but  upon  the  church.  ^""^-^IZ^^"^  " 

We  may  perhaps  assume  that  the  conception  which  to- 
day prevails  is  the  higher  and  truer  conception  of  the  life 
of  the  church.  Not  in  the  primordial  germ,  but  in  the  per- 
fected organism,  do  we  seek  for  the  true  idea  of  any  Chris- 
tian institution.  Belief  in  the  constant  presence  of  the 
Holy  Spirit,  who  is  guiding  the  church  into  all  truth,  who 
is  taking  the  things  of  Christ  and  making  them  plain  unto 
us,  should  assure  us  that  the  later  phases  of  ecclesiastical 
life  are  higher  and  more  near  to  the  divine  purpose  than 
those  of  primitive  days.  The  church,  in  its  organic  life, 
must  leave  behind  the  rudiments  and  go  on  toAvard  per- 
fection.i  ^y^  ^q  j^q^^  therefore,  go  back  to  the  Apostolic 
Church,  nor  to  any  of  the  past  ages  for  our  types  ;  but  a 
glance  at  the  history  of  what  we  now  know  as  Pastoral 
Theology  may  indicate  the  lines  upon  which  the  church 
has  been  moving  forward. 

The  theocratic  and  sacerdotal  conceptions  of  the  Old 
Testament  left  little  room  for  that  peculiar  relation  be- 
tween pastor  and  people  which  Pastoral  Theology  assumes. 
The  political  heads  of  communities,  such  as  the  elders  of 
the  congregation,  or  the  judges  said  to  have  been  appointed 
by  Moses  at  the  suggestion  of  Jethro,^  exercised  more  of 
the  true  pastoral  functions,  probably,  than  did  the  priests 
or  the  Levites.  The  conception  of  the  ministers  of  religion 
as  sustaining  a  kind  of  pastoral  relation  occurs,  however, 
in  some  of  the  later  prophets,  —  in  the  Deutero-Isaiah,^ 
and  notably  in  Ezekiel.*  Similar  references  in  Jeremiah 
apply  perhaps  indiscriminately  to  political  and  religious 
leaders.^  But  the  application  by  our  Lord  to  himself,  in 
John  xii.,  of  the  figure  of  the  Good  Shepherd,  gave  to  the 
Apostolic  Church  a  conception  which  speedily  bore  fruit. 
In  Paul's  beautiful  address  to  the  Ephesian  elders,^  and 
notably  in  the  Pastoral  Epistles,  are  laid  the  foundations 

1  Heb.  vi.  1-3.  2  Ex.  xviii. 

3  ch.  Ivi.  11.  *  Oh.  xxiv. 

^  Ch.  xxiii.  1-4.  ®  Acts  xx. 


INTRODUCTORY  11 

of  Pastoral  Theology.  In  most  of  tlie  Epistles,  indeed, 
useful  counsels  are  found  concerning  the  proper  consti- 
tution of  the  church,  concerning  the  duties  of  pastors  to 
their  flocks,  and  of  the  members  of  the  churches  to  their 
leaders  and  to  one  another.  Especially  instructive  are 
those  illustrations  which  Paul  has  given  us  in  1  Cor.  xii. 
and  in  E[)li.  iv.,  —  the  full  meaning  of  \N'hich  is  only  be- 
ginning to  dawn  upon  the  churches. 
.  Immediately  following  the  times  of  the  Apostles  come 
certain»manuals  and  directories  of  worship,  most  complete 
and  authentic  of  which  is  the  recently  discovered  Teach- 
ing of  the  Twelve  Apostles.  The  Apostolical  Canons 
and  the  Ajwstolical  Constitutions  undoubtedly  embody 
material  which  originated  in  that  early  period,  and  give 
us,  in  some  of  their  regulations,  the  conceptions  of  church 
order  and  activity  entertained  by  the  successors  of  the 
Apostles. 

It  was  in  this  period  that  the  sacerdotal  view  of  the 
clerical  office  began  to  be  emphasized,  and  the  hierarchical 
oro-anization  of  the  church  beg^an  to  take  definite  form. 
The  term  Pastor  was  first  given  to  the  chief  officer  of  a 
local  congregation ;  then  the  name  was  applied  to  the 
chief  officer  of  a  district  or  diocese  including  many  con- 
gregations ;  and  finally,  in  a  still  more  comprehensive  sense, 
to  the  occupant  of  the  See  of  Rome,  who  was  styled  Pastor 
Pastoriwi.  To  these  gradually  enlarging  conceptions  of 
the  pastorate,  the  theories  of  pastoral  care  necessarily 
adjusted  themselves.  To  a  primitive  Congregationalist 
Pastoral  Theology  was  one  thing  ,•  to  a  believer  in  the 
Diocesan  Episcopate  it  meant  something  more ;  and  to  the 
believer  in  the  Papacy  it  had  still  another  meaning. 

Accordingly  the  treatises  dealing  with  this  subject  which 
have  appeared  during  the  centuries  have  not  been  uniform 
in  scope  and  signification.     The  subject  matter  varies. 

The  treatise  of  Chrysostom,  On  the  Priesthood,^  written 
in  the  last  year  of  the  fourth  century,  rests  on  the  sacer- 
dotal conception  of  the  clerical  office,  and   magnifies  the 

1  Uepl  Upo3(Tvvns,  —  De  Sacerdotio,  —  translated  by  W.  R.  W.  Stephens,  in 
Schaff' s  edition  of  Chrysostom's   Works. 


12  CHRISTIAN   PASTOR    AND   WORKING   CHURCH 

pastoral  function  in  accordance  with  that  high  theory. 
About  the  same  time  appeared  the  treatise  of  Ambrose, 
Dc  Officiis  Clcricorum^  and  that  of  Ephraem  Syrus,  Dc 
Sacerdotio.  In  the  middle  of  the  next  century  appeared 
the  book  Dc  Pastorali  Cura^  the  authorship  of  which  was 
ascribed  to  Leo  the  Great,  and  at  the  end  of  the  sixth 
century  the  Liber  Pastor alis  of  Gregory  the  Great.  All 
these  books  take  a  high  view  of  the  pastoral  functions. 
The  last  named,  which  held  the  place  of  eminence  as  a 
pastor's  handbook  for  many  centuries,  which  was  trans- 
lated during  its  author's  lifetime  into  the  Greek,  and  later 
into  English,  and  which  was  enjoined  upon  the  clergy  of 
the  ancient  church  for  constant  use,  speaks  of  the  priest 
as  ''  ruler,"  and  of  his  parishioners  as  "  subjects."  First, 
it  discusses  the  qualifications  of  a  priest;  then  treats  of 
his  manner  of  life  in  his  pastorate,  and  finally  gives  spe- 
cific directions  respecting  the  methods  of  instruction  to  be 
followed  in  dealing  with  different  classes. 

The  Middle  Ages  furnished  comparatively  few  treatises 
of  this  nature ;  as  the  emphasis  upon  the  sacramental  func- 
tions of  the  cluirch  grew  stronger,  the  need  of  the  pastoral 
function  was  minimized.  Two  notable  treatises  appeared, 
however,  in  the  middle  centuries  ;  the  first  is  that  of  the 
illustrious  Bernard  of  Clairvaux,  TractaUis  de  Morihus  et 
Officiis  Olericorum.  It  presents  a  glowing  picture  of  the 
true  minister  of  Christ,  and  a  stern  denunciation  of  the 
scandalous  conduct  of  the  unfaithful  clerics  of  his  time. 
The  second,  which  is  like  unto  it,  is  by  John  Wiclif,  — 
Tractatus  dc  Officio  Pastorali.  The  first  part  of  this  dis- 
courses of  purity  of  life,  and  the  second  part  of  wholesome- 
ness  of  doctrine. 

For  the  most  part,  however,  the  care  of  souls  through- 
out this  period  is  largely  identified  with  the  administra- 
tion of  the  sacraments,  including,  of  course,  confession  and 
absolution.  The  manuals  of  the  period  lay  great  stress 
upon  celibacy,  ecclesiastical  vestments,  and  the  recitation 
of  the  divine  offices. 

The  Protestant  Reformation  must  needs  have  given  a 
great  impulse  to  studies  of  this  character.     Luther  Avrote 


INTRODUCTORY  13 

no  consecutive  treatise  upon  Pastoral  Theology ;  but  some 
of  his  counsels  were  gathered  by  Conrad  Porta  in  his 
Pastorale  Luthcri,  Zwingle's  Vom  Predigtamte  and  Der 
Hirt^  and  portions  of  the  fourth  book  of  Calvin's  Institution 
deal  with  various  aspects  of  pastoral  relation.  From  this 
time  forward  the  stream  of  this  literature  widens  so  rapidly 
that  we  can  only  note  a  few  of  the  more  im[)ortant  treatises. 
The  Parcenesis  ad  Ecclcsice  Ministros  of  Joh.  Val.  Andrea, 
the  Pia  Desideria  of  Spener,  the  Monita  Pastoralia  of  A. 
H.  Francke  are  German  treatises  of  the  seventeenth  cen- 
tury ;  while  the  quaint  Country  Parson  of  George  Herbert, 
and  the  Reformed  Pastor  of  Richard  Baxter,  appearing  in 
the  same  century  in  England,  are  among  the  most  precious 
gifts  that  the  church  has  received  since  the  days  of  the 
Apostles. 

In  the  eighteenth  century  we  have  the  treatise  in  French 
of  P.  Roques,  Le  Pasteur  Evangelique^  and  in  German  the 
Pastor al-tlieologie  of  J.  F.  von  Mosheim,  and  the  Beitrtige 
zur  Pastor al-tlieologie  of  J.  F.  Jacobi ;  along  with  one  valu- 
able handbook,  presenting  the  subject  from  the  Roman 
Catholic  point  of  view,  the  Vorlesungen  aus  der  Pastoral- 
theologie  of  J.  M.  Sailer.  The  rationalism  of  the  eighteenth 
century  tended  to  cheapen  the  estimate  of  the  minister's 
calling,  and  some  of  the  treatises  which  appeared  toward 
the  end  of  that  century  reduced  pastoral  theology  to  its 
lowest  terms.  Against  the  unspiritual  conceptions  then 
current,  the  passionate  j)rotest  of  J.  G.  Herder,  in  his 
Ziuolf  Provincial-blatter  an  Predigcr^  and  his  Brief e  iiher 
das  Studium  der  Theologie^  was  not  altogether  in  vjiin. 
Bishop  Burnet's  Discourse  of  the  Pastoral  Care.,  and 
Girard's  treatise  entitled  Pastoral  Care^  belong  also  to 
this  century ;  and  with  them  may  be  numbered  Cotton 
Mather's  quaint  Manuductio  ad  Ministerium,  or  The  Angels 
Preparing  to  Sound  the  Trumpets^  which  Avas  republislied 
in  England,  with  an  equally  quaint*  introduction  by  Jolin 
Ryland,  addressed  "To  the  Gentlemen  and  other  several 
Christians  in  London  and  the  Country  who  have  the  Cause 
of  Christ  and  the  Honour  of  the  Christian  Ministiy  at 
Heart." 


14  CHRISTIAN    PASTOK   AND   WORKING   CHURCH 

At  the   l^ginning   of    the   present   century.    Friedrich 
Schleiermaeher  gave  to   the   general  subject  of  Practical 
Theoloirv  its  tirst  scientific  ex]^>osition.      In  liis  Outlines 
of  Thc^^icnjical  Sttuli/^  he  treated  this  branch  of  theology  as 
the  culmination  and  crown  of  the  theologic  encyclojwedia. 
The  advent  of   the  nineteenth   century   strikes  theJiour 
of  the  utilities  :  and  the  studies  which  bear  directly  upon 
the  a<:'tivities  of  the  church  are  exalted  to  a  rank  which  has 
not  before  been  given  them.     Of  this  tendency  of  thought 
Schleiermaeher,  who  is  pastor  as  well  as  professor,  is  the 
protas^onist.     It  is  not  however,  to  be  wholly  a  question 
of   utilitv,   for   Philip   Mai'heinecke   in    liis   Enhcurf  dcr 
praliischax  Theologic  will  have  us  consider  it  from  the  stand- 
point of  speculative  plulosophv,  and  Claus  Harms  in  his 
Pastoral'theologie  wiU  enforce  it  upon  us  with  the  warmth 
of  a  most  fervid  piety.     Other  German  works  of  this  cen- 
tury  are    Karl  Immanuel  Xitzsch's   Praltische    Theologie^ 
F.  L.  Steinraever's  Bciirdg^  zur  Pral'tiscJien  Theologies  Theo- 
dosius  Harnack's  Praltische  Theologie.  and  Johann  Tobias 
Beck's  Pastora lleh  ren. 

The  French  writer  whose  work  on  liiis  subject  has  be- 
come a  classic  is  Alexandre  Rodolphe  Yinet,  the  Lausanne 
professor,  whose  Theologie pastorale,  ou  theorie  du  ministere 
evangel iqne.  has  been  translated  into  English  and  German. 
The  perspicuous  style,  the  just  discrimination  and  the  evan- 
gelical spirit  of  Yinet  are  worthy  of  all  praise.  Yinet  is  at 
the  farthest  remove^om  sacerdotalism  ;  the  minister  in  his 
view  is  a  priest  only  as  all  believers  are  priests ;  his  author- 
ity is  only  that.ofknowledge  and  character.  Supplemented 
by  his  Homiletique  ou  theorie  de  la  predieation.  and  his  His- 
taire  de  la  predication  parmi  Ics  re/ormcs  de  France  au  di.r- 
septieme  siecle.  Yinet's  treatise  covers  the  field  of  practical 
theology. 

Perhaps  the  most  complete  treatise  on  Practical  Theology 
which  the  present  century  has  produced  is  that  of  Jan  Ja- 
kob Yan  Oosterzee.  Professor  in  the  University  of  Utrecht. 
Under  the  four  divisions  of  Homiletics,  Liturgies,  Cate- 
chetics,  and  Poimenics,  this  writer  discusses  exhaustively 
the  whole  subject  of  pastoral  activity.     Yan  Oostei-zee,  as 


INTRODUCTOBY  15 

the  leader  of  the  Evangelical  party  in  the  Church  of  Hol- 
land, occupies  the  standpoint  of  the  conservatiYe  reformers, 
investing  the  pastoral  office  with  large  dignity  and  author- 
ity, and  jet  emphasizing,  at  every  point,  the  bond  of  a 
common  humanity-  which  binds  together  pastor  and  people. 

Of  English  treatises  apiHr-aiing  during  the  nineteenth 
century  may  be  mentioned  Tlie  BisJwpric  of  Souhn  by  R.  W. 
Evans  ;  ^4  Treatise  on  th^  Pastoral  Office^  by  J.  W.  Burgon; 
Hie  Parish  Priest^  by  J.  J.  Blunt;  Pastor  in  Parochia^  by 
W.  Walsham  How:  A?i  Earnest  Ministry  the  Wani  of  the 
Times,  by  John  Angell  James  :  Ttu  Christian  Ministry,  by 
Charles  Bridges:  Pastoral  Tluology^  by  Patrick  Fairbairn; 
For  the  Work  ofih^  Ministru,  by  W.  G.  Blaikie;  Homiktical 
and  Pastoral  Lectures^  by  C.  J.  Ellicott ;  Christus  Cotisolaior : 
th^e  Pulpit  in  Bdation  to  Social  Z?/f.  by  Alexander  McLeod; 
The  Pastoral  Ojncc^  by  Ashton  Oxenden  :  and  Letters  to  a 
Youji-g  Clergyman,  by  J.  C.  Miller.  An  excellent  volume, 
compiled  in  England  about  the  middle  of  the  century  and 
entitled  The  Christian  InstruHor  contains  Herbert's  Country 
Parson;  Jeremy  Taylor's  Advices  to  his  Clergy:  Bishop 
Burnet's  Discourse  of  the  Pastoral  Care :  Bishop  Sprat's 
Discourse  to  his  Clergy:  Bishop  BiiU's  Companion  for  Can- 
didates of  Holy  Orders  :  Bishop  Gibson's  Directions  to  his 
clergy ;  Bishop  Hort's  Instructions ;  Bishop  Wilson's  Paro- 
chalia  ;  a  Pastoral  Letter  by  Archbishop  Howley,  and  a 
Charge  to  the  Clergy,  by  Bishop  Kaye.  One  could  hardly 
desire  a  more  compi^hensive  exhibition  of  the  subject  from 
the  point  of  view  of  the  Anglican  Church. 

The  vigorous  development  of  the  voluntiiry  system  of 
church  maintenance  in  the  United  States  h;is  naturally 
resulted  in  a  diligent  cultivation  of  the  whole  tiehi  of 
practical  religion  and  the  literature  of  Pastoral  Theology 
is  abundant.  Especially  during  the  present  century  have 
the  treatises  ujx>n  the  Avork  of  the  ministry  been  greatly 
multiplied.  The  Lectures  on  Homiletics  and  Preach in^^  and 
on  Public  Prayer,  bv  Ebenezer  Porter,  and  the  Lectures  on 
Pastoral  TJicology,  by  James  S.  Ciumon.  belong  to  the  earlier 
part  of  the  century :  and  to  the  latter  half  of  it,  the  Pas- 
toral   Theology   of   Thomas   Murphy,   which  presents   the 


16  CHRISTIAN  PASTOR  AND   WORKING  CHURCH 

subject  from  a  Presbyterian  point  of  view ;  the  Christian 
Pastorate,  by  Daniel  P.  Kidder,  which  represents  the  con- 
ditions prevailing  in  the  Methodist  Episcopal  Church,  The 
Pastor,  by  Gregory  Thurston  Bedell,  which  is  calculated 
for  the  latitude  of  the  Protestant  Episcopalians,  The  Office 
and  Work  of  the  Christian  Ministry,  by  James  M.  Hoppin, 
in  which  a  teacher  in  a  Congregational  Theological  Semi- 
nary gives  his  view  of  the  pastor's  work.  Familiar  and 
pithy  counsels  to  young  ministers  are  found  in  Samuel 
Miller's  Letters  to  a  Student  on  Clerical  Manners  and  Habits, 
in  Humphrey's  Letters  to  a  Son  in  the  Ministry,  and  in 
Francis  Wayland's  Letters  on  the  Ministry  of  the  Gospel. 
TJie  Homiletics  and  Pastoral  Theology  of  W.  G.  T.  Shedd 
is  a  dignified  treatise ;  Enoch  Pond's  Lectures  on  Past- 
oral Theology  are  plain  and  practical ;  Austin  Phelps's  The 
Theory  of  Preaching  is  the  fruitage  of  a  fine  nature ; 
Franklin  W.  Fisk's  Homiletics  contains  the  harvest  of  a  rich 
experience,  and  G.  B.  Willcox's  The  Pastor  in  the  Parish 
presents  its  topic  in  the  form  of  a  conversation  between 
a  teacher  and  his  pupils.  A  foundation  established  in 
the  Theological  Seminary  at  New  Haven,  in  memory  of 
Lyman  Beecher,  has  been  built  upon  by  successive  lec- 
turers ;  the  first  three  volumes  of  this  series,  entitled 
Yale  Lectures  on  Preaching,  are  by  Henry  Ward  Beecher ; 
other  lectures  have  followed  by  Robert  William  Dale, 
Nine  Lectures  on  Preaching ;  by  John  Hall,  God''s  Word 
Through  Preaching;  by  Richard  Salter  Storrs,  Preaching 
without  Notes  ;  by  William  M.  Taylor,  The  Ministry  of  the 
Word;  by  Phillips  Brooks,  Lectures  on  Preachi7ig ;  by 
Howard  Crosby,  The  Christian  Preacher;  by  Ezekiel  G. 
Robinson,  Yale  Lectures  on  Preaching  ;  by  Matthew  Samp- 
son, Lectures  on  Preaching ;  by  Nathaniel  J.  Burton,  Yale 
Lectures,  Sei^mons,  and  Other  Writings;  by  James  Stalker, 
The  Preacher  and  His  Models ;  by  R.  F.  Horton,  Verhum 
Dei  ;  by  John  Watson,  live  Cure  of  Souls  ;  and  by  A.  J.  F. 
Behrends,  The  Philoso'phy  of  Preaching.  Most  of  these 
volumes  seem  to  put  the  emphasis  upon  homiletics ;  but 
the  pastoral  care  is  also  considered  in  many  of  them.  One 
course   of    lectures   on   this   foundation,  by   Washington 


INTRODUCTORY  17 

Gladden,  entitled  Tools  and  the  Mom;  Property  and  In- 
dastry  lender  the  Cliristian  Law^  deals  Avitli  the  duty  of 
the  pulpit  with  reference  to  industrial  and  social  problems. 
A  compilation  of  Essays  entitled  Parish  Problems^  by  the 
writer  last  named,  exhibits  the  field  of  pastoral  theology 
from  the  point  of  view  of  the  co-operating  church. 

General  Poimenics  is  sufficiently  covered  by  the  above 
survey;  a  little  space  may  be  given  to  the  history  of 
Catechetics.  The  teaching  to  which  this  name  is  given 
is  alluded  to,  but  not  defined,  in  the  New  Testament ;  ^  oral 
instruction  seems  to  be  implied ;  but  there  is  no  clear 
discrimination  between  preaching  and  private  teaching. 
Apollos  had  been  "  instructed  "  (/caT7/;)(;?;//.eVo9)  in  the  way 
of  the  Lord,^  before  he  came  under  the  tuition  of  Aquila 
and  Priscilla ;  and  Theophilus  had  received  the  same  kind 
of  "  instruction."  ^  Naturally,  all  who  sought  to  connect 
themselves  with  the  groups  of  disciples  must  have  re- 
ceived, from  intelligent  and  competent  leaders,  some  such 
tuition.  There  is,  however,  no  clear  trace  of  classes  or 
methods  until  the  third  or  fourth  century;  then  we  find 
the  converts  organized  for  instruction ;  and  two  classes 
distinctly  appear.  First  are  the  '' Audientes,"  who  are 
receiving  instruction  in  the  rudiments  of  religious  truth, 
and  who  are  permitted  to  be  present  in  the  church  when 
the  Scriptures  are  read  and  the  sermon  is  preached,  but 
who  are  excluded  when  the  liturgical  worship  is  in  pro- 
gress. It  is  not  in  order  for  them  to  hear  the  Creed  or 
the  Lord's  Prayer  in  the  church,  or  to  witness  the  adminis- 
tration of  the  Lord's  Supper.*  After  they  have  received 
a  proper  amount  of  instruction  they  advance  into  the  class 
of  "  Competentes,"  and  the  Creed,  the  nature  of  the  sacra- 
ments, and  the  penitential  rites  of  the  church,  are  ex- 
plained to  them.  This  was  the  stage  of  preparation  which 
immediately  preceded  baptism;  it  continued  forty  days, 
during   which  a  severely  ascetic  regimen  was  prescribed. 

1  1  Cor.  xiv.  19;  Gal.  vi.  6. 

2  Acts  xviii.  25. 

3  Luke  i.  4. 

*  Const.  Apost.,  viii.  5. 


18  CHRISTIAN   PASTOK   AND   WORKING   CHURCH 

At  tlie  end  of  this  time  those  who  endured  the  ordeal 
were  admitted  to  baptism. 

No  distinct  order  of  catechists  appears  during  this  pe- 
riod ;  each  pastor  was  charged  with  this  function.  It  is 
evident  that  the  teaching  was  progressive,  beginning  with 
the  simplest  truths  of  natural  theology,  and  leading  up  to 
Christian  mysteries.  It  was,  however,  mainly  intended 
for  adult  converts,  who  sought  preparation  for  admission 
to  the  church;  the  character  which  it  has  chiefly  borne 
in  modern  times,  as  that  of  instruction  imparted  to  the 
children  of  Christian  families,  was  not  then  impressed 
upon  it. 

The  first  vai tings  which  bear  this  name  are  the  Cata- 
cheses  of  Cyril  of  Jerusalem  (^Kar7]^i]aeL<;  (fiwri^ofjievoiv)^ 
which  consist  of  addresses  delivered  during  Lent  to  the 
Catechumens.  The  Christian  doctrines  are  carefully  ex- 
pounded in  these  discourses,  and  much  emphasis  is  laid 
upon  relics,  exorcism,  unction,  and  the  adoration  of  the 
cross.  Discourses  with  a  similar  purpose  are  the  Oratio 
Catechetica  of  Gregory  Nyssen,  and  the  Catecheses  ad 
Illuminandos  of  Chrysostom.  The  first  treatise  on  theo- 
retical catechetics  is  that  of  Augustine,  De  Catechizandis 
Budibus,  which  begins  with  sacred  history  and  proceeds 
to  the  Christian  doctrines.  It  is  addressed  to  his  friend 
the  Deacon  Deogratias  of  Carthage.  All  these  treatises 
are  intended  for  the  instruction  of  adult  candidates  for 
baptism. 

As  infant  baptism  became  more  and  more  prevalent,  the 
catechetical  preparation  for  baptism  necessarily  fell  into 
desuetude ;  the  catachete  was  superseded  by  the  priest. 
"  After  the  church  had  become  established,  and  its  increase 
was  obtained  by  the  birth  and  baptism  of  children  rather 
than  by  conversions  from  heathendom,  the  idea  of  catechet- 
ical instruction  passed  from  being  that  of  a  preparation 
for  baptism  to  being  that  of  a  culture  of  baptized  children. 
When  confirmation  became  general,  catechetical  instruc- 
tion began  to  bear  the  same  relation  to  it  that  it  had 
formerly  done  to  baptism.  In  the  missions  to  heathens 
in  the  Middle  Ages,  it  became  usual  to  baptize  converts 


INTRODUCTORY  19 

at  once,  and  the  ancient  catechumenate  fell  into  disuse. 
Nor  was  great  attention  given  to  the  catechising  of  bap- 
tized children  in  the  Roman  Church  up  to  the  time  of 
the  Reformation:  the  confessional  took  the  place  of  the 
Catechism."  ^  Nevertheless  something  was  done  through 
all  this  period  for  the  systematic  instruction  of  the  young ; 
Charlemagne,  in  one  of  his  Capitularies,  admonishes  the 
bishops  that  their  priests  must  be  required  to  attend  to 
this  duty ;  and  the  names  of  Bruno,  Bishop  of  Wurzburg, 
and  Hugo  of  St.  Victor,  are  to  be  mentioned  as  those  who 
were  zealous  for  the  restoration  of  catechetical  instruction. 
Chancellor  John  Gerson,  of  the  University  of  Paris,  was 
the  author  of  a  tract  De  Parvulis  ad  Christum  Traliendis ; 
but  the  subjects  for  which  this  instruction  was  intended 
were  young  men  rather  than  young  children. 

The  Reformation  brought  about  a  great  revival  in  the 
religious  training  of  children.  The  appeal  to  private 
judgment  demanded  an  instructed  judgment.  Luther  was 
the  leader  in  this  enterprise;  his  Catechisms,  Larger  and 
Smaller,  which  appeared  in  1529,  are  still  the  standards  of 
the  Lutheran  Church  in  all  parts  of  the  world.  The  title 
of  the  latter  in  3rd  edition  is  Enchiridion :  Der  Kleine 
Catechismus  fur  die  gemeine  Pfarher  tend  Prediger^  1529. 
The  Decalogue,  the  Creed,  the  Lord's  Prayer,  and 
the  Sacraments  are  the  principal  themes  of  Luther's 
Catechisms. 

Calvin  also  prepared  a  Catechism  for  the  Church  of 
Geneva,  which  was  published  in  1537  under  the  title. 
Instruction  &  Confession  de  Foy  dont  on  use  en  V^glise  de 
Geneve^  in  1538  in  Latin,  revised  1545,  and  translated  into 
English  in  1568.  The  themes  of  this  Catechism  are  the 
Decalogue,  the  Apostles'  Creed,  and  the  Lord's  Prayer; 
after  which  follow  brief  chapters  on  the  Bible  and  the 
Sacraments. 

One  of  the  most  influential  of  the  Catechisms  is  that 
known  as  the  Heidelberg  Catechism,  which  was  published 
in  the  city  whose  name  it  bears  in  1563.  Its  original  Ger- 
man title  is  Catechismus,  oder  Christlicher   Underricht  wie 

1  McClintock  and  Strong's  Ci/clopcedia,  Art.  Catechetics. 


20  CHKISTIAN   PASTOR   AND    WORKING   CHURCH 

der  in  Kirchen  und  Schulen  der  Churfurstlichen  Pfalz 
getriehen  wirdt,  Gedruckt  in  der  Churfilrstliclien  Stad 
Heydclherg.  The  Catechism  was  mainly  the  work  of  the 
famous  Zachary  Ursinus,  aided  by  Caspar  Olevianus,  who 
was  then  court  preacher  to  the  Elector  of  the  Palatinate, 
Frederick  III.  It  was  under  the  patronage  of  this  Protes- 
tant prince  that  the  work  was  undertaken ;  a  synod  of  the 
superintendents  of  the  Palatinate  approved  it  in  1562,  and 
it  was  at  once  by  command  of  the  Elector  made  the  doc- 
trinal standard  of  the  Reformed  Church  in  his  dominions. 
The  Synod  of  Dort  adopted  it  in  1618 ;  for  the  German 
and  Dutch  Reformed  Churches  it  has  always  been  the 
authoritative  confession.  The  three  parts  into  which  the 
instruction  is  divided  are  :  1.  The  Misery  of  Man  ;  2.  The 
Redemption  of  Man;  3.  The  Gratitude  due  from  Man 
to  God,  —  under  which  are  included  our  moral  obligations. 

The  Catechism  of  the  English  Church  appears  in  the 
Prayer  Book  of  1549  under  the  title  Confirmation  wherein 
is  contained  a  Catechis7n  for  Children.  In  its  final  revision 
in  1661  it  is  entitled  A  Catechism.  The  language  is  evi- 
dently adapted  to  the  use  of  young  chikben.  The  fifty- 
ninth  canon  of  the  English  Church  requires  every  parson, 
vicar,  or  curate,  upon  every  Sunday  and  holiday,  before 
evening  prayer,  for  half  an  hour  or  more,  to  examine  and 
instruct  the  youth  and  ignorant  persons  of  his  parish  in 
this  Catechism,  commanding  all  fathers,  mothers,  masters, 
and  mistresses  to  bring  their  children  or  wards  to  this 
service,  and  prescribing  heavy  penalties  for  the  neglect 
of  this  injunction,  whether  by  priests  or  parishioners.  The 
letter  of  this  law  is  not  generally  obeyed.  The  American 
Episcopal  Church  also  expressly  requires  of  its  ministers 
reofular  and  dilisfent  instruction  of  the  children  of  their 
parishes  in  the  truths  of  this  Catechism. 

The  Presbyterian  Catechisms  are  of  later  date;  the 
Larger  Catechism,  prepared  by  the  Westminster  Assem- 
bly of  Divines,  was  presented  to  the  House  of  Commons 
and  printed  by  authority  in  October,  1647,  and  the  Shorter 
Catechism  in  November  of  the  same  3^ear.  These  symbols 
are  fruits  of  the  later  Reformation.    The  Shorter  Catechism 


INTRODUCTORY  21 

has  been  in  universal  use  among  Presbyterian  churches, 
and  was  formerly  employed  very  largely  for  purposes  of 
instruction  by  Independents  and  Congregationalists  in 
England  and  America.  Many  volumes  have  been  pub- 
lished in  exposition  of  it ;  those  of  Ashbel  Green,  Pater- 
son,  Vincent,  Boyd,  and  Whyte  are  among  the  most 
noted.^ 

The  revival  of  catechetical  teaching  in  the  Churches 
of  the  Reformation  reacted  powerfully  upon  the  Roman 
Catholic  Church.  What  may  be  regarded  as  one  of  the 
first  fruits  of  this  activity  is  a  little  book  published  at 
Mayence  in  1550  with  the  imprint  of  John  Schoeffer,  son 
of  the  partner  of  Gutenberg,  entitled  Brevis  Institutio  ad 
Christianam  Pietatem,  secundum  Doctrincwi  Catholicam  con- 
tinens  Explicationem  Symholi  Apostolici,  Orationis  Dominicce^ 
Salutationis  Angelicce,  Decern  Prece-ptorum^  Septcm  Scicramcn- 
torum.  It  was  compiled  for  the  use  of  the  ''  noble  youth  " 
who  were  receiving  instruction  under  Sebastian,  Arch- 
bishop of  Mayence.  It  is  profusely  illustrated  with  wood- 
cuts of  the  period,  exhibiting  the  Creation  of  Eve,  the 
Salutation  of  Mary,  the  Birth  of  Jesus,  the  Crucifixion, 
the  Resurrection,  the  Ascension,  and  other  Scriptural 
events.  It  is  written  in  Latin,  and  presents  the  chief 
points  of  Catholic  doctrine  in  a  succinct  and  interesting 
manner.  The  Catechisms  of  Canisius,  the  Jesuit,  issued 
in  1554  and  1556,  exerted  great  influence  throughout  the 
Roman  Catholic  Church  as  well  as  in  Germany  until 
quite  recent  times.  The  Catechism  of  Bellarmine,  pub- 
lished in  1603,  was  also  much  used.  The  Catechism  of 
the  Diocese  of  Meaux,  published  by  Bossuet  in  1698,  and 
addi'essed  by  him  '^  Aux  Curez^  Vicaires^  aux  Peres  et  ctux 
Meres^  et  a  tous  Ics  Fidelles  de  son  Diocese^''^  is  one  of  the 
most  careful  and  systematic  manuals  of  the  Catholic 
Church. 

The  standard  Catechism  of  the  Roman  Church  is  the 
Tridentine  Catechism,  published  in  1566,  under  the  au- 
thority of  Pius  V.  Each  bishop  is,  however,  allowed  to  pre- 
pare such  manuals  of  instruction  as  he  may  deem  necessary ; 

1  See  Catechisms  of  the  Scottish  Reformation^  by  Horatius  Bonar. 


22  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

and  in  1885,  the  Third  Plenary  Council  of  Baltimore 
compiled  a  new  Catechism  of  Christian  Docti^ine^  which  has 
been  commended  to  the  faithful  by  the  highest  authorities 
of  the  Church  in  the  United  States. 

Many  of  the  Protestant  bodies  have  provided  their 
children  with  manuals  of  instruction.  The  Methodist 
Episcopal  Church  in  the  United  States  has  a  series  of  these 
catechisms,  embodying  the  same  questions  and  ansAvers, 
but  extending  the  exposition  so  as  to  provide  for  a  graded 
system  of  teaching.  The  subjects  of  this  threefold  cate- 
chism are  :  God ;  Creation  ;  The  Fall ;  Salvation ;  The  Means 
of  Grace ;  God's  Law ;  Death,  Judgment,  and  Eternity. 

Socinian  Catechisms  were  prepared  by  Schomann  in 
1574,  by  Faustus  Socinus  in  1618,  and  by  Moscorovius 
in  1609.  The  last  named,  known  as  the  Racovian  Cate- 
chism, was  translated  into  English  by  Rees,  and  published 
in  London  in  1818. 

Christian  bodies  which  adopt  no  theological  symbols  have 
been  furnished  with  catechisms  by  independent  teachers. 
The  Baptist  denomination  was  thus  served  by  Benjamin 
Beddome,  whose  Scriptural  Exposition  of  the  Baptist  Cate- 
chism was  issued  in  1752 ;  and  even  the  Quakers  have  A 
Catechism  and  Confession  of  Faith,  which  was  prepared 
by  Robert  Barclay  in  1673,  and  which  declares  upon  its 
title-page  that  it  has  been  "  Approved  of  and  Agreed 
unto  by  the  General  Assemhly  of  the  Patriarchs,  Projjhcts, 
and  Apostles,  Christ  himself  Chief  Speaker  in  and  among 
them."  The  questions  of  this  Catechism  are  in  the  words 
of  Mr.  Barclay,  but  the  answers  are  in  the  words  of  the 
Scripture. 


CHAPTER    II 

THE   CHUECH 

All  Protestant  denominations  unite  in  giving  to  the 
local  conorre^'ation  of  Christian  believers  —  those  who 
worship  in  one  place,  and  have  an  organization  under 
which  the  sacraments  are  administered  to  them  by  their 
owTi  officers  —  the  name  of  church.  By  some  of  these 
denominations  the  word  is  used  also  to  designate  larger 
organizations,  provincial  or  national ;  but  the  Episcopalian, 
the  Presbyterian,  the  ^lethodist,  and  the  Lutheran,  as  well 
as  the  Congregationalist  and  the  Baptist,  speak  of  the 
permanent  local  assembly  of  disciples  as  a  church.  This 
is  the  sense  in  which  the  word  is  always  used  in  these 
pages. 

Into  the  question  of  the  form  of  this  organization  we  do  1 
not  go.  The  church  may  be  organized  with  a  vestr}',  a ' 
session,  a  classis,  an  official  board,  a  diaconate  and  pru- 
dential committee,  or  in  any  other  manner  which  seems 
good  unto  itself.  Certain  questions  are,  however,  pertinent 
and  practical  when  we  are  considering  the  church  as  a 
working  body. 

1.  How  large  may  a  church  be  wisely  permitted  toj 
become  ?  Is  there  any  judicious  limit  to  be  placed  upon 
the  membership  of  a  church  ?  Obviously,  much  will  depend 
upon  the  nature  of  its  pastorate.  If  the  pastor  is  provided 
witli  a  large  staff  of  assistants,  the  membership  of  the 
church  may  be  more  safely  multiplied.  The  work  of 
organization  and  supervision  may  thus  be  extended  to 
large  numbers,  and  a  large  body  accumulates  influence  and 
moves  with  power.  Yet  these  gains  are  offset  by  serious 
losses.  The  worshipping  congregation  cannot  exceed  a 
certain  limited  number  without  putting  upon  the  preacher 


24  CHRISTIAN   PASTOR   AND   WORiaNG   CHURCH 

a  strain  which  few  are  able  to  bear.  Not  many  speakers 
can  effectively  address  more  than  two  thousand  people  in 
the  best  auditorium.  Indeed  the  church  audiences  in 
America  which  are  regularly  more  numerous  than  this  can 
probably  be  counted  on  the  fingers  of  one  hand.  Nothing 
is  more  uniformly  exaggerated  than  the  size  of  church 
audiences.  And  even  if  a  larger  audience  could  be 
brought  within  the  range  of  the  preacher's  voice,  the 
wisdom  of  attempting  to  care  for  so  large  a  body  of 
communicants  is  not  beyond  disputation.  A  regular  audi- 
ence of  two  thousand  persons  would  imply  a  membership 
of  about  the  same  number.  The  communicants  Avho  are 
necessarily  absent  are  usually  about  equal  in  number  to 
the  non-communicants  in  attendance ;  and  a  working 
force  of  two  thousand  would  be  handled  with  considerable 
difficulty  by  the  most  efficient  pastoral  staff.  The  per- 
centage of  the  unemployed  in  such  a  mass  is  likely  to  be 
very  large. 

If  a  church  employs  but  a  single  pastor,  the  policy  of 
gathering  a  huge  membership  is  still  more  questionable. 
A  leader  with  even  exceptional  ability  as  an  organizer 
finds  himself  burdened  by  the  care  of  more  than  a  thousandj 
church  members.  The  impossibility  of  maintaining  any  real' 
pastoral  supervision  of  a  larger  number  is  obvious ;  and 
the  difficulty  of  developing  the  social  life  of  a  congregation 
which  exceeds  this  limit  is  almost  insuperable.  There  may 
be  circumstances  under  which  a  larger  number  can  be 
effectively  employed  in  Christian  service ;  there  may  be 
leaders  to  whom  such  a  task  is  not  impossible ;  but  as  a 
rule  it  may  be  questioned  whether  it  is  good  economy  to 
gather  churches  of  more  than  a  thousand  members.  Gen- 
erally it  will  be  expedient  to  colonize  before  the  number 
reaches  that  limit.  The  policy  of  concentration,  which  is 
so  successful  in  commercial  enterprises,  does  not  Avork  so 
well  in  ecclesiastical  enterprises.  Two  churches  of  six  or 
seven  hundred  members  each  will  generall}^  accomplish 
far  more  than  one  church  of  twelve  or  fourteen  hundred 
members. 

In  short,   it  may  be  said  that  the  church  membership. 


THE   CHURCH  25 

should  not  be  so  large  but  that  some  good  measure  of 
acquaintance  and  friendship  may  be  maintained  among  its 
members,  and  between  its  members  and  their  minister; 
nor  so  large  but  that  they  may  be  effectively  employed  in 
the  work  of  the  church.  "  When  we  are  commanded," 
says  Baxter,  "to  'take  heed  to  all  the  flock,'  it  is  plainly 
implied  that  flocks  must  be  no  greater,  regularly  and  ordi- 
narily, than  we  are  capable  of  overseeing  or  taking  heed 
of;  that  particular  churches  should  be  no  greater,  or 
ministers  no  fewer,  than  may  consist  with  taking  heed  to 
all ;  for  God  will  not  lay  upon  us  natural  impossibilities. 
He  will  not  bind  men  on  so  strict  account  as  we  are  bound, 
to  leap  up  to  the  moon,  to  touch  the  stars,  to  number  the 
sands  of  the  sea.  If  it  be  the  pastoral  work  to  oversee 
and  take  heed  to  all  the  flock,  then  surely  there  must  be 
such  a  proportion  of  pastors  assigned  to  each  flock,  or 
such  a  number  of  souls  in  the  care  of  each  pastor,  as  he  is 
able  to  take  such  heed  to  as  is  here  required."  ^ 

The  fellowship  of  the  brotherhood  is  never  to  be  lost 
sight  of.  The  organizing  principle  of  the  Christian  church 
is  such  a  union  with  Christ,  the  Head,  as  brings  the  mem- 
bers into  vital  relation  with  one  another.  ''  For  even  as  we 
have  many  members  in  one  body,  and  all  the  members  have 
not  the  same  office :  so  we,  who  are  many,  are  one  body  in 
Christ,  and  severally  members  one  of  another."  '^  This  surely 
implies  acquaintance  and  friendship.  It  is  absurd  to  talk 
of  such  relations  as  these  among  people  who  have  not  even 
a  speaking  acquaintance  with  one  another.  The  church 
must  not  be  so  large  as  to  defeat  the  very  purpose  of  its 
organization.  And  it  is  equally  clear  that  it  must  not  be 
so  large  that  no  effective  use  can  be  made  of  its  forces  in 
Christian  work.  It  will  be  found  that  by  far  the  greater 
proportion  of  many  large  churches  are  merely  ''  honorary  / 
members,"  having  no  part  in  the  activities  of  the  church.  ( 

In  the  great  cathedral  churches,  to  each  of  which  is 
attached  a  large  clerical  staff,  much  good  work  is  done; 
and  it  is  probable  that  large  classes  are  reached  and  bene- 
fited by  such  services  who  would  not  be  brought  into  close 

1  Reformed  Pastor,  p.  103.  2  Rom.  xii.  4,  5. 


26  CHRISTIAN    TASTOR   AND   WORKING   CHURCH 

affiliation  with  smaller  churches.  So,  too,  in  the  great 
institutional  churches  which  will  be  discussed  in  a  later 
chapter,  a  certain  kind  of  shepherding  is  effectively  done. 
For  all  such  methods  there  is  room  in  the  Kingdom  of  God. 
Yet  it  may  still  be  maintained  that  the  ideal  Christian 
church  is  a  ''  household  of  faith,"  the  members  of  which 
are  bound  together  by  personal  affection  ;  and  that  it  is  also 
a  working  body  whose  function  is  best  fulfilled  when  its 
meml^rs  are  all  actively  enlisted  in  some  kind  of  helpful 
ministry ;  and  for  this  mutual  fellowship  and  co-operation 
the  lx)dy  must  not  be  too  large.  It  is  a  serious  question 
whether  the  passion  for  bigness  which  characterizes  our 
time  has  not  increased  the  bulk  of  many  of  our  churches 
at  the  expense  of  their  vitality. 

2.  Closely  connected  with  this  question  of  the  extent  of 
the  membership  is  the  question  of  the  nature  of  the  edifice 
which  the  church  nuist  provide  for  itself.  There  is  no  rea- 
son why  the  church  building  should  not  be  a  noble  and  at- 
tractive structure,  if  those  who  worship  within  it  are  able  to 
provide  such  an  edifice,  and  pay  for  it.  It  is  not  seemly 
that  those  who  themselves  dwell  in  palaces  should  offer  to 
the  Lord  a  barn  for  his  sanctuary.  And  yet  it  is  easy  to  err 
in  this  direction.  The  church  may  be  solidly  and  Ixniuti- 
fully  built ;  it  ought  to  be  comfortiible  and  commodious 
and  bright  and  attractive ;  but  it  ought  not  to  have  the 
look  of  elegance  or  luxury.  It  should  never  be  a  building 
whose  exterior  or  interior  would  make  upon  any  working 
man  the  impression  that  the  people  worshipping  in  it  were 
too  fine  to  associate  with  him.  A  dignified  simplicity 
should  characterize  all  its  features  and  appointments. 
Many  churches  are  as  ostentatious  of  splendor,  without 
and  within,  as  are  the  turnouts  in  which  their  worshippers 
display  themselves  in  the  park.  To  every  passer-by  they 
loudly  proclaim,  '^  It  is  not  the  elect,  it  is  the  Hitc^  who 
congregate  here:  ProeuL  0  proeul  cste  pi'ofani!'^  Such 
churches,  and  their  entire  administration,  are  a  hideous 
travesty  of  the  religion  of  the  Xazarene.  A  pastor  who 
had  for  several  years  been  ministering  to  the  flock  that 
worshipped  in  one  of  tliese  splendid  churches,  once  said  to 


THE   CHURCH  27 

the  writer:  '' It  would  have  Ijeen  far  better  for  the  cause 
of  Christ  if  one  hundred  thousand  dollars  of  the  money 
expended  upon  this  church  had  been  tlirown  into  the 
river;  there  it  would  have  done  no  harm,  at  least;  here  it 
is  a  positive  hindrance  to  the  i)rogTess  of  the  Kingdom." 
Money  which  is  expended  in  such  gorgeousness  and  show 
is  worse  than  wasted. 

The  ethics  of  church  architecture  needs  to  be  studied 
by  Christian  disciples  everywhere.  There  is  no  virtue  in 
deformity  and  discomfort ;  the  ugliness  of  some  of  the  old 
meeting-houses  is  an  abomination.  He  who  hatli  made 
everything  l)eautiful  in  its  season  is  not  honored  by  offer- 
ing him  a  building  which  offends  the  taste  that  bears  wit- 
ness for  him.  But,  on  the  other  hand,  every  Christian 
congregation  must  bear  in  mind  who  is  its  blaster,  and' 
Avho  are  his  friends,  —  the  people  in  its  neighl)orhood  with 
whom  he  is  most  closely  identitied,  —  and  must  seek  to 
administer  all  its  affairs  in  such  a  way  that  they  shall  not 
be  repelled  from  its  assemblies. 

In  churches  whose  chief  function  is  that  of  teaching,  it[ 
would  also  seem  to  be  reasonable  to  expect  that  much^ 
regard  would  be  [)aid  to  the  properties  of  the  church  as  an 
auditorium.  "How  shall  they  hear  without  a  preaclier  ?  " 
is  a  question  not  much  more  pertinent  than  "How  shall 
they  hear  the  preacher  ? ''  It  would  be  well  if  architects 
could  l)e  impressed  with  the  truth  that  all  architectural 
effects  must  be  subordinated  to  the  uses  of  the  church  as  a 
place  of  worship.  The  first  problem  to  be  solved  is  that 
of  bringing  the  whole  congregation  under  the  leader's  eye, 
and  within  easy  range  of  his  voice. 

The  newer  concei)tion  of  the  cluuvh  as  a  working  body 
calls  also  for  an  adaptation  of  the  church  building  to  the 
purposes  of  work.  In  some  portion  of  the  edifice  place 
must  be  found  for  class  rooms,  social  rooms,  committee 
rooms,  and  the  other  conveniences  of  a  working  organiza- 
tion. The  arrangement  of  the  structure  will  l)e  determined 
by  the  plans  of  the  church  ;  in  some  i)laces  it  would  be 
wise  to  undertake  many  more  kinds  of  work  than  in  others  ; 
and  in  every  case  the  edifice  should  be  built  with  an  intel- 


28  CHRISTIAN   PASTOR   AND   WORKING    CHURCH 

ligent  regard  for  the  future  requirements  of  the  church. 
It  is  not  sufficient  to  commission  an  architect  to  furnish 
the  design  of  a  church  edifice ;  as  well  tell  him  to  build 
a  factory  without  letting  him  know  whether  it  was  pro- 
posed to  manufacture  cotton  goods  or  mowing  machines  or 
writing  paper.  The  church  must  carefully  study  its  field, 
and  determine  what  kind  of  work  it  can  wisely  undertake ; 
and  must  then  adapt  its  building,  as  well  as  it  can,  to  the 
requirements  of  its  work. 

,  The  location  of  the  church  is  also  a  matter  of  great 
(importance.  Many  churches  are  wellnigh  ruined  by 
placing  them  on  noisy  streets  where  the  voice  of  the 
preacher  is  often  di'owned  by  the  din.  It  is  well  that  the 
church  should  be  near  some  principal  thoroughfare,  near 
Tenough  to  attract  some  portion  of  the  throng ;  it  ought  to 
be  easily  accessible  from  all  directions ;  but  it  is  not  good 
policy  to  push  the  church  into  the  midst  of  the  market- 
place. "  Wisdom,"  according  to  the  wise  man,  '^  crieth 
aloud  in  the  street ;  she  uttereth  her  voice  in  the  broad 
places ;  she  crieth  at  the  head  of  the  noisy  streets  ;  "  ^ 
and  there  may  be  occasions  for  Wisdom  to  deport  herself 
after  this  manner ;  but  when  she  seeks  to  gather  worship- 
pers into  the  sanctuary,  she  may  well  betake  herself  to 
quieter  regions.  There  is  reason  to  believe  that  Wisdom 
has  often  failed  to  make  herself  heard  by  reason  of  the 
clatter  of  carts  and  the  din  of  electric  cars,  and  the  clamor 
of  bands  of  Sabbath-breakers  marching  by. 

The  question  of  economy  must  also  be  considered  in  this 
connection.  It  is  a  question  whether  any  church  has  a  right 
to  expend  hundreds  of  thousands  of  dollars  upon  a  site  for 
its  edifice,  simply  in  order  that  it  may  occupy  land  upon 
which  fashion  has  ]Dut  an  exorbitant  price,  when  land 
equally  serviceable  can  be  obtained  only  one  or  two 
squares  away  for  one  half  or  one  quarter  of  the  money. 
The  people  who  will  worship  on  the  most  fashionable 
avenue  and  will  not  worship  on  a  street  where  the  resi- 
dences are  humbler,  are  people  for  whom  we  have  no  right 
to  spend  the  Lord's  money.    The  more  of  them  there  are  in 

1  Prov.  i.  20,  21,  Marg. 


THE  CHUnCH  29 

any  church,  the  poorer  it  will  be  in  all  the  elements  that  go 
to  make  up  a  true  church  of  Christ. 

In  short,  it  needs  to  be  said  that  this  question  of  the 
local  habitation  of  the  church  is  one  that  needs  to  be 
treated  with  much  more  intelligence  and  conscience  than 
has  sometimes  been  expended  upon  it.  The  life  of  the 
church  is  powerfully  affected  for  good  or  ill  by  the  envi- 
ronment which  it  thus  provides  for  itself:  the  question 
whether  pride  shall  be  fostered  or  repressed ;  whether  the 
church  shall  be  brought  near  to  the  people  who  need  it 
most  or  separated  from  them;  whether  the  standards  to 
which  its  life  shall  be  conformed  shall  be  the  standards  of 
the  world  and  the  flesh  or  the  standards  of  the  spirit; 
whether  the  demands  of  style  or  the  law  of  service  shall 
rule  in  its  assemblies,  —  will  be  answered  in  part,  at  least, 
in  the  one  sense  or  the  other,  by  the  joint  efforts  of  the 
architect  and  the  building  committee. 

3.  What  has  already  been  said  respecting  the  size  of 
the  membership  and  the  construction  of  the  edifice  has 
suggested,  in  part,  the  answer  to  the  question,  What  kind 
of  people  should  be  gathered  into  the  fellowship  of  any 
given  church  ?  The  answer  is  that  the  people  who  live  in 
the  neighborhood  should,  ordinarily,  form  the  membership 
of  the  church ;  and  that  they  should  be  impartially  gath- 
ered in,  rich  and  poor,  learned  and  unlearned,  with  no  dis- 
tinction of  caste  or  color.  It  is  true  that  in  laro-e  cities,  with 
present  facilities  of  transportation,  families  and  individuals 
often  travel  considerable  distances  to  worship  in  the 
churches  which  they  prefer.  Sometimes  they  are  constrained 
to  do  this  by  their  attachment  to  old  associations  ;  they  have 
changed  their  residence,  but  they  cannot  bear  to  separate 
themselves  from  the  fellowship  in  which  they  were  reared, 
or  with  Avhicli  they  have  long  been  happily  connected. 
Sometimes  the  pastor  is  one  whose  ministry  is  to  them  es- 
pecially stimulating  and  helpful,  and  they  are  willing  to 
make  large  sacrifices  for  the  sake  of  what  he  gives  them. 
It  is  not  prudent,  perhaps  it  is  not  desirable,  to  antagonize 
such  preferences.  Doubtless  the  principle  of  spiritual 
selection  will  determine,  to  a  considerable  extent,  the  mem- 


30  CHRISTIAN   PASTOR   AKD   WORKING   CHURCH 

bership  of  churches  in  all  our  larger  communities.  Proba- 
bly they  will  be  more  efficient  and  fruitful,  if,  as  a  rule, 
those  whose  opinions  and  tastes  are  similar  are  united  in 
the  same  communion.  Most  city  churches  will  be  made  up, 
not  only  of  those  who  are  near,  but  of  some  also  who  are 
afar  off.  But  when  the  church  itself  considers  the  ques- 
tion of  its  own  membership,  and  sends  out  its  invitations, 
it  can  have  but  one  message  :  "  Ho,  every  one  that  thirst- 
eth,  come  ye  to  the  waters,  and  he  that  hath  no  money ; 
come  ye,  buy,  and  eat ;  yea,  come,  buy  wine  and  milk  with- 
out money  and  without  price."  ^  "  And  the  Spirit  and  the 
bride  sa}^.  Come.  And  he  thatheareth,  let  him  say.  Come. 
And  he  that  is  athirst,  let  him  come  ;  he  that  will,  let  him 
take  of  the  water  of  life  freely."  ^  If  those  from  afar 
choose  to  come  to  its  solemn  feasts  they  must  be  hospitably 
treated ;  but  those  who  are  near  must  not  be  left  in  any 
doubt  as  to  the  warmth  of  their  welcome.  The  very  first 
problem  for  any  church  to  solve  is  how  to  make  the  people 
of  its  own  neighborhood  —  all  the  people  —  understand 
that  its  services  are  for  them  ;  that  its  bell  rings  for  them  ; 
that  its  doors  open  to  them ;  that  its  ushers  are  waiting 
for  them ;  that  its  seats  are  for  them  to  occupy ;  that  it 
stands,  as  the  representative  of  Christ,  repeating  to  all 
the  peoj^le,  with  such  powers  of  persuasion  as  it  can  com- 
mand, his  gracious  call :  "  Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give  you  rest."  ^  That 
there  should  be  any  mistake  about  this,  any  possibility  of 
misconception,  any  misgiving  in  anybody's  mind  that  this 
church  does  not  really  mean  this,  that  it  wishes  only  for 
the  adhesion  of  those  who  belong  to  a  certain  social  class, 
or  who  can  bring  contributions  to  its  coffers  and  social  in- 
fluence to  its  assemblies,  —  this  is  a  thought  not  for  one 
moment  to  be  entertained.  What!  Can  it  be  true  that 
there  are  churches  bearing  the  name  of  Jesus  Christ  which 
are  understood  to  be  churches  for  the  "  upper  class,"  or 
churches  for  the  "  lower  class  "  ;  churches  in  which  con- 
siderations of  wealth  or  rank  or  culture  largely  determine 
the  membership  ?     The  sooner  such  churches  are  blotted 

1  Isa.  Iv,  1.  2  Rev.  xxii.  17.  ^  Matt,  xi.  28. 


THE   CHURCH  31 

from  existence,  the  sooner  the  Kingdom  of  (xocl  will 
come. 

It  is  true  that  in  some  neighborhoods  the  majority  of 
the  residents  belong  to  one  class,  and  in  others  the  majority 
belong  to  another  class  ;  such  a  geographical  distribution 
of  wealth  and  poverty  may  be  unfortunate,  but  it  exists, 
and  we  must  make  the  best  of  it.  It  is  therefore  probable 
that  the  social  standing  of  the  membership  of  some  churches 
will  be  different  from  tliat  of  others.  But  there  are  few 
neighborhoods  in  which  many  poor  people  may  not  be 
found,  and  few  which  are  not  accessible  to  some  well  to  do 
people  ;  and  wherever  the  sentiment  of  the  church  heartily 
favors  it,  the  rich  and  the  poor  will  be  worshipping  together. 
The  pastor  of  a  church  which  has  lately  moved  to  a  rather 
fashionable  residence  district  in  one  of  our  fairest  Western 
cities,  told  the  writer  that  his  congregation  contained  a  large 
working-class  element.  These  were  serving-men  and  serving- 
women  in  the  households  of  the  neighborhood,  poor  clerks 
and  shop  girls  living  near,  and  others  of  the  same  social 
class.  Ordinarily  these  persons,  if  in  church  at  all,  Avould 
be  found  worshipping  in  some  small  mission  chapel  on  a  side 
street,  probably  at  a  distance  from  their  place  of  residence ; 
but  this  church  had  somehow  convinced  them  that  there 
was  room  for  them  in  its  assemblies.  This  is  by  no  means 
an  impossible  task  for  men  and  women  of  good  win ;  and 
no  churcii  has  justified  its  existence  until  it  has  exhausted 
its  ingenuity  and  patience  in  seeking  to  accomplish  it. 

Not  only  will  many  working  people  be  found  scattered 
through  the  districts  where  the  more  favored  classes  dwell, 
but  it  is  not  seldom  the  case  that  sections  inhabited  by  the 
poor  are  closely  contiguous  to  churches  now  frequented 
by  the  rich.  In  multitudes  of  instances  the  most  aristo- 
cratic churches  are  within  easy  reach  of  thousands  of  the 
humblest  people.  If  the  worshippers  in  these  churclies 
are  all  of  one  social  class,  the  reasons  for  this  are  not  topo- 
graphical, but  purely  moral.  The  only  reason  why  the 
poor  are  not  there  is  that  they  are  not  wanted.  If  these 
were  Roman  Catholic  churches  the  poor  would  be  found 
in  them.    There  is  no  cathedral  on  the  continent  of  Eui'ope 


32  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

SO  splendid  that  the  poor  are  not  perfectly  at  home  in  it. 
To  say  that  the  same  thing  cannot  exist  in  Protestant 
churches  is  to  j)i'oclaim  that  Protestantism  is  a  failure. 

We  often  he?or  it  said  that  persons  of  this  class  are  offen- 
sive to  the  more  refined  by  reason  of  their  uncleanliness. 
But  a  fastidiousness  which  cannot  endure  some  discomfort 
of  this  sort  for  an  hour  or  two,  once  a  week,  for  the  sake 
of  the  Kingdom  of  God,  is  not  likely  to  achieve  any  im- 
portant victories  in  the  Christian  warfare.  And  nothing 
Avould  be  more  effective  in  improving  the  personal  habits 
of  these  peoj^le  than  bringing  them  into  association  every 
week  with  those  to  whom  such  matters  were  a  care.  An 
object  lesson  like  this  is  the  best  way  of  teaching  them 
the  important  truth  that  cleanliness  is  next  to  godliness. 

It  is  sometimes  said  that  the  poor  prefer  plainer  churches  ; 
that  they  are  more  at  home  in  them ;  that  they  enjoy  asso- 
ciation with  those  of  their  own  class.  Doubtless  they 
would  not  feel  at  home  in  churches  that  were  ostentatiously 
luxurious  ;  but  we  have  already  assumed  that  the  Christian 
church  will  not  be  built  upon  that  plan.  They  can  have 
no  distaste  for  a  beautiful  and  comfortable  interior.  It 
would  not  be  pleasant  for  them  to  worship  in  churches 
where  most  of  the  worshippers  were  richly  and  gaudily 
dressed ;  but  few  people  of  refinement  are  in  the  habit  of 
dressing  for  display  when  they  go  to  church.  The  ordi- 
nary laws  of  good  breeding  require  plain  and  inconspicuous 
attire  in  the  house  of  God.  And  as  to  the  preference  for 
association  with  those  of  their  own  class,  it  is  to  be  said 
that  very  few  worldng  people  would  fail  to  respond  to  the 
overtures  of  a  genuine  Christian  courtesy.  Condescension 
or  patronage  the  best  of  them  do  not  want  and  Avill  not 
endure ;  but  a  sincere  interest  in  them  and  a  real  friend- 
ship for  them  will  win  their  confidence,  no  matter  how 
large  may  be  the  possessions  or  how  fine  the  culture  of 
those  who  proffer  it.  The  Christian  church  is  on  trial 
before  this  generation  upon  this  very  issue,  whether  there 
exists  within  it  a  genuine  brotherhood  by  which  the  bar- 
riers of  social  caste  can  be  broken  down.  The  separation 
of  classes  threatens  the  disruption  of  existing  society,  and 


THE  CHURCH  33 

the  overturn  of  all  our  institutions.  There  appears  to  be 
no  agency  by  which  this  separation  can  be  averted  except 
the  Christian  church.  If  the  churcli  is  true  to  the  prin- 
ciples of  its  Founder  we  may  escape  revolution,  and  go 
forward  with  the  processes  of  a  healthy  social  evolution. 
If  the  church,  faithless  to  its  trust,  becomes  the  embodi- 
ment of  that  pride  and  exclusiveness  which  its  Master 
came  to  rebuke  and  destroy,  the  church,  with  the  state, 
will  be  revolutionized  ;  the  ecclesiastical  structures  now 
existing  will  be  demolished,  and  the  Kingdom  of  God 
will  be  rebuilt  on  sure  foundations.  The  question  of  the 
social  structure  of  the  existing  churches  is  one  of  great 
moment  to  the  churches  themselves,  and  to  society  at 
large.  If  the  principle  of  Christian  fraternity  means  any- 
thing, it  is  high  time  that  we  were  beginning  to  compre- 
hend its  meaning,  and  to  give  it  full  scope  in  our  church 
organizations.  The  questions  about  which  we  are  forever 
squabbling,  —  whether  our  churches  shall  be  governed  by 
bishops  or  elders,  or  committees  of  their  own  choosing; 
whether  the  clergy  shall  be  robed  in  one  color  or  another ; 
whether  prayer  shall  be  oral  or  written ;  whether  baptism 
shall  be  with  little  water  or  with  much ;  whether  we  shall 
sing  psalms  or  hymns  ;  whether  Moses  wrote  all  the  Penta- 
teuch or  not,  —  are  of  very  small  consequence  compared 
with  the  question  whether  we  are  the  disciples  of  the 
Master  who  is  shown  us  in  the  first  seventeen  verses  of  the 
thirteenth  chapter  of  the  Gospel  of  John.  If  we  are,  in 
deed  and  in  truth,  learners  in  his  school,  followers  of  liis 
divine  example,  we  shall  find  some  way  of  administering 
our  churches  so  that  those  to  whom  he  came  to  bring  the 
glad  tidings  shall  feel  at  home  in  them. 

The  unity  of  the  church  of  Christ  is  something  more 
than  a  voluntary  association  ;  it  is  a  vital,  an  organic  unity. 
"For  in  one  Spirit,"  says  Paul,  "were  we  all  baptized 
into  one  body,  whether  Jews  or  Greeks,  whether  bond  or 
free,  and  were  all  made  to  drink  of  one  Spirit.  For  the 
body  is  not  one  member,  but  many.  If  the  foot  shall  say, 
Because  I  am  not  the  liand,  I  am  not  of  the  body,  it  is 
not  therefore  not  of  the  body.     And  if  the  ear  shall  say, 

3 


34  CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

Because  I  am  not  the  eye,  I  am  not  of  the  body,  it  is  not 
therefore  not  of  the  body.  If  the  whole  body  were  an  eye, 
where  were  the  hearing  ?  If  the  whole  were  hearing,  where 
were  the  smelling?  But  now  hath  God  set  the  members 
each  one  of  them  in  the  body  even  as  it  pleased  him. 
And  if  they  were  all  one  member,  where  were  the  body  ? 
But  now  they  are  many  members,  but  one  body.  And 
the  eye  cannot  say  to  the  hand,  I  have  no  need  of  thee ; 
or  again  the  head  to  the  feet,  I  have  no  need  of  you. 
Nay,  much  rather,  those  members  of  the  body  which  seem 
to  be  more  feeble  are  necessary ;  and  those  parts  of  the 
body,  which  we  think  to  be  less  honorable,  upon  these  we 
bestow  more  abundant  honor,  and  our  uncomely  parts 
have  more  abundant  comeliness  ;  whereas  our  comely  parts 
have  no  need;  but  God  tempered  the  body  together, 
giving  more  abundant  honor  to  that  part  which  lacked ; 
that  there  should  be  no  schism  in  the  body,  but  that  the 
members  should  have  the  same  care  one  for  another. 
And  whether  one  member  suffereth,  all  the  members  suffer 
with  it,  or  one  member  is  honored,  all  the  members  rejoice 
with  it."  ^  Here  is  the  constitution  of  the  Christian  church  ; 
and  a  right  understanding  of  this,  and  a  hearty  acceptance 
of  it,  are  a  thousand  times  more  important  than  all  that  is 
involved  in  our  disputes  about  polities  and  liturgies  and 
doctrines.  The  one  damning  heresy  is  the  rejection  of 
this  organic  law  of  the  church ;  the  one  intolerable  schism 
is  that  by  which  Christ's  poor  are  practically  cut  off  from 
the  fellowship  of  their  more  prosperous  neighbors. 

It  is  true  that  it  is  becoming  increasingly  difficult  to 
realize  the  fellowship  on  which  the  Christian  church  is 
founded.  In  all  our  larger  cities  the  conventionalities  of 
society  are  so  multiplied,  and  there  are  so  many  outside 
interests  that  engross  the  time  and  thought  of  church 
members,  that  it  is  hard  to  maintain  any  general  acquaint- 
ance, even  among  those  of  the  same  class.  But  it  must 
not  be  admitted  that  this  is  impossible ;  the  maintenance 
of  this  relation  is  essential  to  the  development  of  the 
Christian   character.     The   kind   of   association   which   is 

1  1  Cor.  xii.  13-26. 


THE  CHtTRCH  85 

furnished  by  a  Christian  church  in  which  the  rich  and  the 
poor,  the  cultured  and  the  uncultured,  the  old  and  the 
young,  meet  together  on  a  perfect  equality,  is  a  little  dif- 
ferent from  any  other  that  we  enjoy  in  this  world;  audit  is 
the  only  environment  in  which  some  of  the  best  fruits  of 
the  spirit  are  likely  to  be  cultivated.  We  do  not  find  in 
our  pliilanthropic  work,  in  our  condescension  to  those  who 
are  content  to  be  our  beneficiaries,  still  less  in  the  super- 
ficial amenities  of  general  society,  the  opportunity  for  the 
kind  of  social  commerce  which  the  church  affords  to  those 
who  intelligently  accept  its  covenant  and  heartily  endeavor 
to  realize  the  life  which  it  implies.  There  is  pertinence 
in  the  counsel  which  bids  us  do  good  to  all  men  as  we 
have  opportunity,  "  especially  toward  them  that  are  of  the 
household  of  the  faith."  ^  The  absolute  mutuality  which 
lies  at  the  basis  of  that  relation  calls  for  the  cultivation  of 
some  of  the  highest  Christian  qualities. 

All  classes  in  the  congregation  need  this  discipline. 
The  capitalistic  elements  need  to  be  brought,  through  the  \ 
church,  into  fraternal  relations  with  the  laboring  classes, 
and  the  laboring  classes  need  it  not  less.  The  church  / 
ought  to  be  a  constant  and  unfaltering  witness  to  the 
people  of  both  these  classes  that  they  are  members  one 
of  another.  The  learning  of  this  lesson  is  the  beginning 
and  end  of  wisdom  in  the  solution  of  what  is  known  as 
the  social  question ;  and  where  is  this  lesson  to  be  learned 
if  not  in  the  fellowship  of  the  Christian  church  ?  Neither 
of  these  classes,  it  is  to  be  feared,  wishes  to  learn  it ;  both 
of  them  shrink  from  association  with  each  other ;  botli  of 
them  often  seem  to  prefer  to  cherish  the  alienations  and 
animosities  by  which  the  bond  of  society  is  sorely  strained 
and  often  sundered.  There  are  bright  exceptions  on  both  J 
sides,  but  this  is  the  prevailing  temper.  It  is  here,  if  any- 
where, that  the  true  priestly  function  comes  into  play,  — 
the  function  of  mediation.  If  we,  as  Christian  disciples, 
are  made  priests  to  God,  it  is  for  such  work  as  this.  The 
church  which  does  not  see  that  this  is  its  high  calling  at 
this  hour  sadly  fails  to  discern  this  time. 

1  Gal.  vi.  10. 


Between  the  odueated  and  iho  nnodueatod  classes  tlie 
same  work  of  reconciliation  is  called  for.  The  conceit  of 
cnltnre  is  often  abont  as  virnlent  and  anti-social  as  the 
pride  of  wealth.  The  fact  thai  he  can  prononncc  the 
English  langnage  a  little  nunc  acctirately  than  his  neigh- 
bor, m-  that  he  can  interpret  some  literary  allusion  aa  liieh 
to  the  other  has  no  meaning  is,  to  many  a  man.  good  reason 
whv  he  should  treat  that  other  with  indifference,  if  not 
with  contempt.  The  tendency  is  strong  to  erect  these 
barriers  of  caste  and  excliisiveness  between  those  who 
know  a  little  more  abotit  certain  things  and  those  who 
know  a  little  less.  Snch  tempers  are  fatal  to  the  best 
social  construction.  There  will  be  diversities  of  knowl- 
edge in  society  :  the  Christian  theory  is  that  men  should 
be  united  and  not  divided  by  these  diversities. 

''  And  what  delights  can  equal  those 
That  stir  the  spirit's  inner  deeps. 
When  one  that  loves,  but  knoAvs  not.  reaps  - 
A  truth  from  one  that  loves  and  knows  ?  "  ^ 

If  these  preeions  frnits  of  the  Christian  discipline  are 
to  be  gathered  in  the  chm*ch,  it  wottld  seem  clear  that  the 
church  must  have  all  these  classes  in  its  membei'ship. 
Ko  church  should  therefore  be  content  for  a  day  to  be  a 
church  of  the  rich  or  of  the  poor,  of  the  educated  or  of 
the  uneducated.  It  is  hard,  no  doubt,  to  prevent  these 
social  stratifications  :  the  tendency  is  strong  to  bring  the 
church  under  the  domination  of  aesthetic  rather  than  of 
ethical  standards.  The  notion  that  we  are  to  seek,  in  our 
church  relations,  that  which  will  minister  to  our  culture 
and  gratify  our  tastes,  and  surround  us  with  congenial 
associations,  is  far  too  prevalent,  even  anu^ng  our  most 
orthodox  Christians.  How  many  are  there  who  do  not 
make  these  or  similar  considerations  paranu^unt  Avhen 
they  are  selecting  their  places  of  worship? 

It  is  not  true,  however,  that  the  obstacles  which  hinder 
the  realization  of  the  ideal  of  the  church  arc  all  interposed 
by  the  more  fortunate  classes.  However  the  fact  may  l>e 
explained,  it  is  the  fact  that  the  spirit  of  excliisiveness  and 

^  Tenuysou.  In  Memoriam,  XLI. 


»  THE  CHURCH  37 

alienation  exists  among  the  poorer  classes,  and  is  keep- 
ing a  great  many  of  them  out  of  the  church.  The  families 
that  tend  to  pauperism  can  usually  be  reached  without 
much  difficulty;  their  children  can  be  brought  into  the 
Sunday  school ;  they  themselves  are  willing,  for  reasons 
that  are  usually  too  apparent,  to  maintain  some  sort  of 
connection  with  a  charitable  church.  But  amonf^  the  self- 
supporting  working  people  the  notion  seems  to  be  growing 
that  the  churches  are  for  the  rich  and  cultivated  people  ;  that 
they  are  not  in  sympathy  with  the  working  classes  ;  that 
they  are  the  apologists  and  beneficiaries  of  monopoly. 
This  is  by  no  means  the  universal  fact;  there  are  many 
churches  which  are  largely  composed  of  working-men ; 
and  the  sweeping  condemnation  of  the  churches  as  aristo- 
cratic and  exclusive  which  we  sometimes  hear  from  work- 
ing people  need  not  be  admitted,  though  we  may  recognize 
certain  ominous  tendencies  in  this  direction.  It  is  plain 
that  the  alienation  of  the  working  people  from  the  churches 
is  in  part  the  result  of  a  systematic  and  energetic  effort  to 
separate  them  from  the  rest  of  the  community  and  compact 
them  in  a  class  by  themselves  in  the  warfare  with  capital, 
or  rather  with  the  employing  class.  Industrial  society  is 
at  present  on  something  like  a  war  basis,  and  the  leaders  of 
the  labor  army  do  not  like  to  have  their  forces  fraternize  in 
any  way  with  the  enemy.  It  appears  to  them,  therefore, 
good  tactics  to  keep  the  working  people  out  of  all  associa- 
tions in  which  kindlier  relations  might  be  cultivated ;  and 
many  of  the  denunciations  of  the  churches  are  prompted 
by  this  policy.  The  aristocratic  temper  of  the  church  is 
not  the  real  objection ;  the  more  of  real  fraternity  there 
was  in  it,  the  less  they  would  like  it.  It  would  not  be  true 
to  say  that  all  labor  leaders  are  governed  by  this  purpose  ; 
perhaps  it  is  not  often  consciously  cherished  ;  but  the  obvi- 
ous logic  of  the  maintenance  of  industrial  society  on  a  war 
basis  must  lead  them  in  this  direction.  Such,  then,  are  ob- 
stacles to  the  fraternization  of  classes  which  are  found  in  the 
tempers  of  the  less  fortunate  classes.  There  is  just  as  much 
human  nature  in  the  under  crust  of  society  as  in  the  upper 
crust.     But  it  is  the  business  of  the  Christian  church  to 


38  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

break  down  all  these  obstacles,  to  bring  these  suspicious 
and  antipathetic  people  all  together  in  one  fellowship,  and 
teach  them  to  respect  one  another  and  care  for  one  another. 
To  this  separation,  quite  as  truly  as  to  that  of  an  older 
day,  we  may  apply  Paul's  words :  "  For  he  is  our  peace, 
who  made  both  one,  and  brake  down  the  middle  wall  of 
partition,  .  .  .  that  he  might  create  in  himself  of  the  twain 
one  new  man,  so  making  peace ;  and  might  reconcile  them 
both  in  one  body  unto  God  through  the  cross,  having  slain 
the  enmity  thereby."  ^  The  church  that  wrought  this 
reconciliation  in  the  olden  time  between  Jews  and  Gentiles 
can  do  it  to-day  for  capitalists  and  laborers,  if  it  will  only 
hold  fast  by  the  truth  on  which  it  is  founded.  And  in  or- 
der that  it  may  do  the  work  for  which  it  exists,  it  must 
place  itself  firmly  on  this  foundation. 

It  may  thus  be  evident  that  the  question  of  the  consti- 
tution of  the  local  church  at  the  present  day  goes  a  great 
deal  deeper  than  our  disputes  about  polity  and  dogma  and 
ceremonial.  It  is  a  question  which  strikes  at  the  very 
heart  of  the  social  order ;  which  challenges  the  principles 
of  our  conduct  as  social  beings.  The  first  question  for 
any  church  to  ask  is,  "Who  is  my  neighbor ? "  That 
question  must  be  answered  in  the  Christian  sense,  and  the 
whole  regimen  of  the  church's  life  must  be  conformed  to  the 
answer.  If  Christianity  has  a  law  for  society,  the  church 
must  first  of  all  learn  that  law  and  obey  it. 

The  relation  of  the  church  to  the  Kingdom  of  God  is  a 
matter  concerning  which  it  is  necessary  to  have  clear  ideas. 
To  a  considerable  extent  it  is  a  question  of  words,  but 
there  are,  after  all,  important  distinctions  which  we  must 
learn  to  make.  In  one  of  the  most  inspiring  books  ^  of  this 
generation.  Dean  Fremantle  urges  that  the  church  is  the 
inclusive  word ;  that  all  departments  of  what  is  known  as 
secular  life  are  in  reality  departments  of  church  life ;  that 
"the  church  ('the  fulness  of  Him  that  filleth  all  in  all')  is 
the  whole  community  of  Christian  people  in  the  whole  range 
of  their  life,  and  tends  to  embrace  the  whole  world ;  and 
therefore  that  it  cannot  be  adequately  represented  by  com- 

1  Eph.  ii.  14-16.  ^  The  World  as  the  Subject  of  Redemption. 


THE   CHURCH  39 

muiiities  organized  for  public  worsliip  and  its  accessories. 
Why,  then,"  he  demands,  "•  do  we  hear  the  words  *  The 
Church,'  or  'The  Churches,'  applied  solely  to  bodies  or- 
ganized for  public  worship,  doctrinal  teaching,  and  a  few 
adjuncts  of  beneficence  ?  Why  do  liistorical  writers  con- 
stantly speak  of  acts  that  are  those  of  the  clergy  alone  as 
acts  of  the  Church  ?  Why  do  we  find  that,  in  nine  cases 
out  of  ten,  when  '  The  Clmrcli '  is  named,  the  clergy  and 
the  worshipping  body  (most  commonly  the  clergy  alone)  are 
meant  ?  .  .  .  Each  of  the  rings  or  circles  of  human  society, 
the  family,  the  communities  which  exist  for  the  further- 
ance of  science,  of  art,  of  social  intercourse,  of  commerce, 
as  well  as  for  public  worship,  are  essentially  religious  so- 
cieties, and  the  Nation  most  of  all.  Why,  then,  are  those 
societies  still  spoken  of  as  secular  or  worldly,  instead  of 
the  attempt  being  made  to  raise  their  spheres  of  action  to 
the  dignity  of  church  functions,  and  their  leaders  to  that 
of  church  ministers  ?  "  ^ 

The  central  idea  for  which  this  book  contends  —  the 
sacredness  of  all  life,  the  essential  religiousness  of  every 
kind  of  useful  work  —  is  not  to  be  gainsaid ;  it  is  indeed 
part  of  the  great  constructive  idea  which  is  giving  us  all 
our  new  departures  in  theology  as  well  as  in  practical 
Christian  work.  But  it  is  a  question  whether  the  word 
church  has  not  become  so  thoroughly  fixed  in  its  mean- 
ing that  it  cannot  be  stretched  to  cover  all  that  Dean 
Fremantle  tries  to  include  under  it.  Will  the  old  wine- 
skin hold  the  new  wine  ?  Is  it  not  better  to  keep  the  word 
church  for  the  "  communities  organized  for  public  wor- 
ship and  its  accessories,"  and  to  apply  to  "  the  whole 
community  of  Christian  people,  in  all  the  range  of  their 
life,"  Christ's  own  phrase,  the  Kingdom  of  God,  or  the 
Kingdom  of  Heaven.  It  will  be  necessary,  then,  to  show 
that  it  is  possible  and  greatly  desirable  to  widen  the  scope 
of  the  church,  and  make  it  touch  the  life  of  the  people  at 
many  more  points  than  it  has  hitherto  done ;  and  it  will 
also  be  necessary  to  show  that  the  church,  so  defined,  — 
even  when  so  enlarged,  —  is  subordinate,  in  all  respects,  to 

1  Preface  to  the  new  edition,  1 895. 


40  CHRISTIAISr   PASTOIi   AND   WORKING   CHURCH 

the  Kingdom  of  God ;  that  it  is  a  part,  and  not  the  whole,  of 
that  Kingdom. 

It  might  be  possible,  following  the  suggestion  of  Dean 
Fremantle,  to  include  under  the  term  church  all  the 
spiritual  and  ethical  interests  of  the  community,  and  to 
conceive  of  charity  and  education,  and  even  of  art,  as 
proper  functions  of  the  church ;  but  the  function  of  civil 
government  involves  methods  and  agencies  that  cannot 
well  be  identified  with  the  church  in  fact  or  in  name. 
Civil  government  must  employ  force,  and  the  weapons  of 
the  church  are  not  carnal.  The  state  does  not  lose  its 
divine  character  when  it  employs  force  ;  the  powers  that 
be  are  ordained  of  God,  and  they  bear  not  the  sword  in 
vain,^  but  the  work  to  which  the  state  is  called  is  a  differ- 
ent kind  of  work  from  that  to  which  the  church  is  ap- 
pointed, and  it  is  essential  to  the  effectiveness  of  each  that 
the  two  functions  be  separated.  The  state  with  its  politi- 
cal and  retributive  functions  is  an  integral  part  of  the 
Kingdom  of  God ;  and  the  duties  to  which  it  summons  us 
are  not  less  sacred  than  those  to  which  the  church  calls  us, 
but  they  are  duties  of  a  different  nature,  and  must  not  be 
confused.  So,  at  least,  it  seems  to  those  of  us  who  do  not 
live  under  religious  establishments.  The  Kingdom  of  God 
includes  both  state  and  church ;  it  is,  indeed,  "  the  whole 
community  of  Christian  people  in  the  whole  range  of  their 
life  " ;  every  part  of  that  life  is  sacred,  but  there  are  some 
parts  of  it  which  are  not  wisely  considered  as  functions 
of  the  church. 

The  church  and  its  ministry  are,  then,  a  part,  a  vital  part 
of  the  Kingdom  of  God,  but  they  do  not  constitute  that 
Kingdom.  It  is  not  the  church  and  its  righteousness  that 
we  are  bidden  to  seek  first,  but  the  Kingdom  of  God  and 
his  righteousness.  The  church  is  auxiliary  to  the  King- 
dom, it  is  one  of  the  means  by  which  the  Kingdom  is 
brought  in;  but  ever}^  Christian's  first  loyalty  is  to  the 
Kingdom,  and  not  to  the  church.  The  church,  in  its  best 
estate,  holds  much  the  same  relation  to  the  Kingdom  that 
the  political  party,  at  its  best  estate,  holds  to  the  govern- 

1  Rom.  xiii.  1-6. 


THE   CHURCH  41 

ment  of  the  country ;  it  is  an  instrument  which  men  em- 
ploy to  secure  the  progress  and  the  permanence  of  the 
Kingdom.  Better,  perhaps,  we  may  say  that  it  is  the 
trainings  school,  ordained  by -God,  in  which  men  are  fitted 
for  tlie  life  of  the  Kingdom.  The  usefulness  of  the  church 
is  tested  by  observing  the  condition  of  the  community  in 
which  it  stands.  If  the  life  of  the  community  is  healthily 
affected  by  its  presence  its  life  is  vindicated,  otherwise  it 
lacks  credentials.  By  its  fruits  in  the  civic  community 
its  character  must  be  judged.  It  is  never  an  end  in  itself, 
it  is  a  means  to  an  end.  The  city  which  John  saw  in  his 
vision,  the  New  Jerusalem,  which  represents  the  perfected 
society  that  is  to  fill  the  earth  at  the  latter  day,  was  a  city 
without  a  temple.  All  its  life  was  sacred ;  its  home  life, 
its  business  life,  its  education,  its  art,  its  work,  its  play,  were 
all  consecrated.  Men  had  learned  the  meaning  of  that  hard 
saying,  "  Whether  ye  eat,  or  drink,  or  whatsoever  ye  do,  do 
all  to  the  glory  of  God."  ^  All  work  was  done  in  the 
spirit  of  prayer;  all  callings  Avere  sacred.  That  city  is 
coming  down  out  of  heaven  from  God  even  now ;  but  it 
comes  without  observation ;  of  its  enduring  temples  one 
living  stone  after  another  is  silently  descending  to  its 
place,  but  long  years  are  yet  to  pass  before  this  process 
will  be  consummated ;  it  is  only  in  its  idea,  its  promise, 
its  elemental  forces,  and  in  certain  beautiful  beginnings, 
that  this  city  is  now  here  upon  the  earth;  the  actual 
society  of  the  municipality  or  the  commonwealth  is  yet  a 
long  way  from  the  millennial  perfection.  And  yet  this 
promise,  this  ideal,  is  always  before  the  mind  of  every 
well  instructed  servant  of  Christ.  What  he  is  chiefly 
working  for  and  praying  for  is  not  the  success  of  his 
church,  or  his  denomination,  or  any  ecclesiasticism  what- 
ever ;  it  is  the  upbuilding  of  this  Kingdom. 

To  this  end  the  church  is  a  divinely  appointed  means. 
As  things  now  are,  the  spiritual  interests  must,  to  a  certain 
extent,  be  specialized.  In  our  northern  climates  tlie  green- 
house and  the  nursery  are  important  adjuncts  of  the  garden 
and  the  orchard.     Yet  it  is  not  by  what  is  grown  in  the 

1  1  Cor.  X.  31. 


42  CHRISTIAN   PASTOR   AND   ^yORKING   CHURCH 

greenhouse  and  the  nursery  that  life  is  nourished,  so  much 
as  by  that  which  is  planted  out  in  the  open  air  and  in  the 
broad  fields.  And  the  church,  while  the  spiritual  climate 
remains  what  it  is,  serves  the  Kingdom  of  Heaven  in  the 
same  way;  it  affords  a  care  and  a  culture  in  which  the 
beautiful  growths  of  the  Kingdom  may  be  made  ready  for 
planting  out  in  the  field  of  the  world.^ 

It  is  necessary  that  religion  should  be  specialized  in  in- 
stitutions which  are  devoted  to  its  interests.  The  problem 
is  to  make  all  life  religious ;  but  in  order  that  it  may  be- 
come so,  associations  are  needed  whose  function  it  shall 
be  to  cultivate  religious  ideas  and  feelings. 

Electricity,  we  are  told,  pervades  the  whole  earth  and 
the  whole  atmosphere.  It  is  everywhere  about  us;  per- 
haps the  time  may  come  when  we  can  make  this  diffused 
electricity  do  our  chores  and  run  our  errands ;  but  for 
the  present  we  must  have  the  power-house  with  the  dyna- 
mos, where  it  is  collected  and  concentrated  and  distributed 
to  the  places  where  it  is  wanted.  And,  in  like  manner, 
although  the  spirit  of  Christianity  ought  to  pervade  and  to 
some  extent  does  pervade  the  whole  of  the  society  in  wdiich 
we  live,  —  though  the  Kingdom  of  Heaven,  like  the  liidden 
leaven,  is  here,  living  and  working  upon  the  earth,  —  yet 
there  is  need  that  this  influence  be  gathered  up  and  con- 
centrated in  institutions  formed  for  this  special  purpose, 
that  its  nature  may  be  more  distinctly  seen,  and  its  power 
more  wisely  directed. 

As  we  study  the  laws  of  life,  we  find  the  higher  orders 
of  being  distinguished  by  what  the  physiologists  call  an 
increasing  specialization  of  function.  "  In  the  progress 
from  the  lower  to  the  higher  organisms,"  says  Mr.  Huxley, 
*'  there  is  a  gradual  differentiation  of  organs  and  of  func- 
tions. Each  function  is  separated  into  many  parts,  which 
are  severally  intrusted  to  distinct  organs.  To  use  the 
striking  phrase  of  Milne-Edwards,  '  In  passing  from  low 
to  high  organisms  there  is  a  division  of  physiological 
labor.'  "  2 

1  I  take  the  liberty  of  quoting  here  a  few  paragraphs  from  a  small  book  of 
my  own,  obscurely  published,  eutitled  Jlie  CJiurch  and  the  Kingdom. 

2  Encijc.  Brit.,  Art.  Biology. 


THE   CHURCH  43 

Thus  in  the  lower  orders  of  sentient  creatures  the  ner- 
vous system  is  diffused  through  the  living  mass,  or  dis- 
tributed over  its  surface ;  but  as  the  creatures  rise  in  the 
scale,  the  nerves  are  gathered  into  knots  or  ganglions,  and 
their  function  is  gradually  separated  until  in  the  vertebrates, 
and  especially  in  man,  you  tind  the  brain,  a  great  central 
organ,  safely  housed  in  a  strong  cavity  made  for  its  pro- 
tection, whence  it.  moves  and  directs  the  whole  body.  The 
separation  and  specialization  of  the  nervous  function  does 
not  make  the  human  body  as  a  whole  less  sensitive  or  less 
responsive  to  nervous  action  than  the  bodies  of  the  snails 
and  the  worms  ;  the  conti^aiy  is  the  fact.  By  concentra- 
tion the  nervous  force  is  increased  and  intensified. 

In  the  same  manner,  as  society  advances,  the  different 
social  functions  are  specialized ;  this  is  likely  to  be  more 
and  more  the  case.  And  although  religion  ought  to  per- 
vade and  govern  the  whole  of  societ}^  just  as  the  nervous 
system  pervades  and  governs  the  human  body,  yet  religion, 
for  this  very  reason,  needs  to  be  specialized  in  institu- 
tions of  its  own,  as  the  brain  is  specialized  and  localized 
in  the  human  body.  It  is  thus  that  it  gains  power  to  move 
and  direct  human  society. 

This  illustration  may  suggest  to  us  the  relation  between 
the  church  and  the  Kino-dom  of  Heaven.  The  Kinofdom 
of  Heaven  is  the  entire  social  organism  in  its  ideal  perfec- 
tion ;  the  church  is  one  of  the  organs,  —  the  most  central 
and  important  of  them  all,  —  having  much  the  same  rela- 
tion to  Christian  society  that  the  brain  has  to  the  body. 
The  body  is  not  all  brain,  but  the  brain  is  the  seat  of 
thought  and  feeling  and  motion.  A  body  without  a  brain 
could  not  be  a  veiy  effective  instrument  of  the  mind ; 
society,  without  those  specialized  religious  fmictions  which 
are  gathered  up  in  the  church,  would  not  very  readity  re- 
ceive and  incarnate  and  distribute  the  gifts  of  the  Spirit 
of  God. 

And  yet  the  brain  is  of  use  only  as  it  f  ui^nishes  to  all 
the  other  organs  and  parts  of  the  body  feeling  and  motion. 
It  must  make  the  eye  sensitive  to  light,  the  tongue  to 
flavors,  the  ear  to  sound,  the  hands  and  feet  to  the  volitions 


44  CHRISTIAN   PASTOR    AND   WORKING  CHURCH 

of  the  will  which  set  them  in  motion.  The  brain  is  in  one 
sense  the  master,  in  another  sense  the  servant  of  the  whole 
body.  It  helps  to  co-ordinate  all  the  physical  powers,  and 
it  supplies  them  all  with  the  conditions  by  means  of  which 
their  work  is  done.  Suppose  that  the  brain  undertook  to 
set  up  housekeeping  on  its  own  account ;  to  look  out  for  it- 
self, and  have  little  relation  to  the  other  parts  of  the  body ; 
to  assume  that  the  brain  was  the  man,  and  that,  so  long  as 
the  brain  was  well  developed,  it  mattered  little  about  the 
other  parts  of  the  human  economy.  Is  it  not  evident  that 
any  separation  of  the  brain  from  the  rest  of  the  body 
would  kill  the  brain  as  well  as  the  rest  of  the  body  ?  The 
life  and  health  of  the  brain  are  found  only  in  ministering 
to  the  whole  body. 

In  the  same  way  is  the  church  related  to  all  the  other 
parts  of  human  society.  Its  life  is  in  their  life ;  it  cannot 
live  apart  from  them ;  it  lives  by  what  it  gives  to  them  ;  it 
has  neither  meaning  nor  justihcation,  except  in  what  it 
does  to  vitalize  and  spiritualize  business  and  politics  and 
amusement  and  art  and  literatui'e  and  education  and 
every  other  interest  of  society.  The  moment  it  draws 
apart  and  tries  to  set  up  a  snug  little  ecclesiasticism  with 
interests  of  its  own,  and  a  cultus  all  its  own,  and  stan- 
dards and  sentiments  of  its  own,  and  enjoyments  of  its 
own,  —  the  moment  it  begins  to  teach  men  to  be  religious 
just  for  the  sake  of  being  religious,  —  that  moment  it 
becomes  dead  and  accursed ;  it  is  worse  than  useless  ;  it  is  a 
bane  and  a  blight  to  all  the  society  in  which  it  stands. 

These  illustrations  may  enable  us  to  see  what  are  the 
true  relations  of  the  church  to  the  Kingdom  of  God.  And 
they  will  point  out  two  errors,  of  an  exactly  opposite 
nature,  both  of  which  are  too  prevalent. 

The  first  error  is  that  of  those  to  whom  Christianity  is 
churchism ;  those  who  separate  the  church  from  the  rest 
of  the  world,  and  give  their  whole  time  and  strength  to 
exalting  it,  and  building  it  up,  caring  little  or  nothing  for 
the  other  departments  of  life  ;  not  wishing,  or  at  any  rate 
not  trying,  to  establish  any  vital  relations  between  it  and 
those  interests  which  men  call  secular.     To  these  persons 


'THE  CHtJRCH  45 

the  church  is  not  a  means  to  an  end,  but  it  is  an  end 
in  itself.  The  church  is  not  the  channel  through  which 
the  life  of  God  flows  into  the  world  ;  it  is  the  reservoir 
into  which  the  tribute  of  the  world  is  to  flow  for  the 
honor  of  God.  Humanity  exists  for  the  church,  not  the 
church  for  humanity.  The  great  object  is  to  make  men 
into  good  churchmen,  not  to  train  churchmen  to  be  good 
men. 

The  other  error  is  that  of  those  who  think  that,  because 
it  is  the  office  of  religion  to  mingle  with  and  sanctify 
every  department  of  human  life,  therefore  there  is  no  ^' 
need  that  we  should  have  any  separate  institutions  of 
religion.  This  is  much  as  if  one  should  say,  "  Because 
we  want  the  nervous  influence  diffused  through  every  part 
of  the  human  body,  therefore  we  do  not  want  any  brain." 
This  does  not  appear  to  be  good  philosophy.  Is  there  not 
the  same  need  of  separate  organs  for  the  development  and 
manifestation  of  the  spiritual  life  in  the  social  organism, 
that  there  is  for  the  concentration  and  diffusion  of  nervous 
influence  in  the  physical  organism  ?  They  are  not  wise 
who  disparage  the  function  of  the  church,  or  imagine  that 
we  are  likely  to  outgrow  it,  as  we  go  on  toward  social  per- 
fection. We  are  just  as  likely  to  do  without  it  as  we  are 
likely,  in  our  ascent  toward  intellectual  perfection,  to  dis- 
pense with  brains,  and  return  to  the  condition  of  the  oys- 
ter, with  the  nervous  system  diffused  through  the  whole 
molluscous  mass. 

This  relation  of  the  church  to  the  Kingdom  of  God,  as 
that  of  a  vital  part  of  the  whole,  is  often  but  dimly  com- 
prehended. The  stanch  ecclesiastic  often  maintains  to- 
ward his  church  precisely  the  same  attitude  that  the 
partisan  maintains  toward  his  party.  As  the  politician  is 
often  willing  to  sacrifice  the  interests  of  the  nation  to  the 
success  of  his  party,  so  the  churchman  often  shows  him- 
self more  than  willing  to  put  the  interests  of  the  Kingdom 
of  Heaven  in  jeopardy  for  the  aggrandizement  of  his  sect. 
Not  until  the  idea  more  widely  prevails  that  ever}^  Chris- 
tian's first  loyalty  is  due,  not  to  the  church,  not  to  any 
or  all  churches,  but  to  the  Kingdom  of  Heaven,  and  that 


46  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

the  churches  are  simply  helps  in  the  building  of  that  King- 
dom, shall  we  see  any  rapid  progress  in  the  Clnistianiza- 
tion  of  the  world. 

Those  who  have  the  care  of  churches  find  themselves, 
therefore,  included  in  a  larger  organism  which  claims  their 
constant  interest.  This  is  the  community  in  which  they 
live,  and  the  commonwealth  of  which  they  are  citizens. 
This  larger  society,  with  its  government,  its  political 
machinery,  its  industrial  and  commercial  organizations, 
its  educational  and  charitable  institutions,  its  groups  of 
artists  and  writers,  its  manifold  social  life,  —  all  this  is  the 
field  of  their  labor.  What  they  are  there,  as  a  church,  to 
think  of  and  work  for,  is  nothing  less  than  this,  —  that 
all  this  complex,  highly  organized  life  may  be  redeemed, 
regenerated,  sanctified.  That  is  the  ideal  alwaj's  before 
their  thought.  Whatever  kind  of  work  will  help  toward 
this  consummation  is  lawful :  that  which  does  not  clearly 
tend  in  this  direction  is  of  small  account.  They  pray, 
every  day,  ''  Thy  Kingdom  come,"  and  their  labors  must 
tally  with  their  prayers.  What  they  do  in  and  through 
the  church  will  be  done  with  the  Christianization  of  this 
society  constantly  in  view.  If  they  should  succeed  in 
building  up  their  church  in  numbers,  in  wealth,  in  social 
position  ;  if  its  individuals  maintained  a  good  degree  of 
personal  integrity,  and  its  families  were  nurtured  in  do- 
mestic purity,  and  if,  at  the  same  time,  the  community 
round  about  them  were  steadily  deteriorating ;  if  its  poli- 
tics were  becoming  more  corrupt;  if  its  laws  were  more 
and  more  disregarded ;  if  its  business  methods  were  in- 
creasingly tricky ;  if  the  chasm  between  employers  and  em- 
ployed were  widening  and  deepening ;  if  its  society  were 
sinking  into  profounder  depths  of  vanity  and  frivolity; 
if  its  amusements  were  degenerating  from  recreation  to- 
ward dissipation,  —  then  the  satisfaction  with  which  these 
churchmen  recounted  the  details  of  their  church  work 
should,  it  would  seem,  be  greatly  chastened  by  the  spec- 
tacle of  the  sinking  civilization  round  about  them.  It  may 
be  questioned  whether  they  ought  to  be  very  comfortable 
in  their  own  little  sheepfold,  with  the  flock  ever  so  well 


THE  CHURCH  47 

shepherded,  if  evil  were  raging  and  triumphing  in  the 
community  round  about  them. 

In  truth,  however,  it  is  hardly  possible  that  they  should 
be  able,  by  the  most  strenuous  exertions,  to  maintain  such 
a  contrast  between  their  religious  society  and  the  rest  of 
the  community.  The  ethical  standards,  the  social  senti- 
ments of  the  outside  world  will  surely  affect  the  congre- 
gation ;  no  separation  between  those  within  and  those 
without  the  fold  can  be  secured  which  will  prevent  the 
church  life  from  being  constantly  and  profoundly  influ- 
enced by  the  thought  and  the  life  of  the  political  and  the 
commercial  and  the  industrial  world  round  about.  They 
cannot  save  the  church  from  decadence  unless  they  can 
save  the  community  from  deterioration.  The  churches 
are,  indeed,  the  salt  of  the  earth ;  but  the  salt  is  for  the 
preservation  of  society.  The  church  is  not  in  the  world 
to  save  itself,  but  to  save  the  world ;  and  when  it  ex- 
hibits no  power  to  regenerate  the  community  in  which  it 
stands,  it  is  clear  that  the  salt  has  lost  its  savor,  and  is 
good  for  nothing  but  to  be  cast  out  and  trodden  under 
foot  of  men.  "  Ye  are  the  light  of  the  world,"  said  the 
Master  to  his  disciples.  But  when  no  radiance  streams  out 
through  the  windows  of  the  church,  lighting  up  the  spaces 
round  about,  it  is  to  be  feared  that  the  light  which  is  in  it 
is  darkness.     And  how  great  is  that  darkness  ! 

It  is  impossible,  therefore,  to  segregate  the  church  from 
the  community.  The  very  function  of  the  church  is  found 
in  its  organic  relation  to  the  community.  It  is  no  more 
possible  to  have  a  sound  church  in  a  deca3dng  community 
than  it  is  to  have  pure  air  within  our  garden  walls  while 
the  surrounding  region  is  infested  with  malaria.  The 
church  must  either  be  pouring  a  steady  stream  of  saving 
power  into  the  community,  or  it  will  be  receiving  a  steady 
stream  of  poisonous  and  debilitating  influences  from  the 
community.  The  current  will  go  one  way  or  the  other. 
If  the  church  is  not  to  the  community  a  savor  of  life  unto 
life,  the  community  will  be  to  the  church  a  savor  of  death 
unto  death.  Indeed,  in  spite  of  our  best  exertions,  our 
most  vigorous  churches  do  feel  continually  these  deadly 


48  CHEISTIAN   PASTOR   AND   WORKING   CHURCH 

influences  from  the  materialism  of  the  outside  world.  It  is 
hard  to  hold  up  the  standards  of  fidelity  and  honor  before 
the  thought  of  the  young  men,  when  the  methods  of  poli- 
tics and  of  business  are  generally  disreputable ;  Avhen  great 
fortunes  are  made,  if  not  by  downright  dishonesty,  at  least 
by.  a  cynical  disregard  of  the  rights  of  the  weak;  when 
honor  and  humanity  are  sacrificed  to  greed;  when  the 
spoils  of  office  are  selfishly  sought  and  corruptly  distri- 
buted ;  when  the  oath  of  office  is  lightly  taken  and  appar- 
ently forgotten,  when  the  sense  of  public  duty  is  obscured 
by  party  passion  or  personal  ambition.  Such  methods  are 
by  no  means  universal,  but  where  they  are  more  or  less 
common,  and  there  is  no  effective  public  opinion  to  de- 
nounce and  resist  them,  and  those  who  practise  them  lose 
no  credit  among  their  neighbors,  but  are  pointed  to  as 
the  successful  men  of  the  community,  the  efforts  of  the 
teacher  and  the  preacher  to  make  the  yomig  believe  in 
things  honorable  and  true  and  of  good  report  will  be 
laborious  and  often  ineffectual. 

If  the  church  wishes  to  save  itself  from  extinction,  then, 
it  must  send  out  its  light  and  its  truth  into  the  community. 
If  it  does  not  wish  to  be  pulled  down  into  the  mire  itself 
it  must  lift  up  the  community  to  a  higher  plane  of  thought 
and  action.  It  is  childish  to  suppose  that  we  can  shut 
ourselves  within  our  little  conventicles  and  sing  and  pray 
and  have  a  happy  time  all  by  ourselves,  saving  our  own 
souls,  and  letting  the  great  roaring  world  outside  go  on  its 
way  to  destruction.  Nor  is  it  enough  to  go  out  now  and 
then,  and  pull  a  few  of  the  passers-by  into  our  conventicles 
to  save  them.  Such  evangelism  is  utterly  inadequate. 
It  misses  the  true  function  of  the  church  by  as  much  as 
the  sanitary  engineer  would  miss  the  problem  of  curing  a 
malarious  district,  if  he  should  try  to  catch  the  air  in  bas- 
ketfuls  and  treat  it  with  disinfectants. 

If  this  truth  is  many  times  repeated,  it  is  because  it  is 
one  of  the  things  that  most  need  to  be  said,  and  one  of  the 
things  most  easily  misconceived  and  most  constantly  forgot- 
ten. It  is  to  be  feared  that  the  idea  of  the  Church  still  gen- 
erally prevailing  is  that  of  an  institution  into  which  men 


THE  CHURCH  49 

are  withdrawn,  as  much  as  possible,  from  knowledge  of  or 
contact  with  the  world  outside.  "  Come  out  from  among 
them  and  be  separate,"  is  still  the  classical  text.  In  many 
churches  there  is  a  strong  sentiment  requiring  the  minister 
to  make  but  little  reference  in  his  teaching  to  the  affairs 
of  daily  life.  ''  We  have  enough  of  that,"  say  these  pious 
folk,  "  in  our  week-days ;  wdien  we  come  to  church,  we 
want  to  stop  thinking  about  this  world  and  think  about 
heaven ;  we  want  to  sing  hymns  and  pray,  and  be  soothed 
and  comforted  by  purely  spiritual  ministrations."  Whether 
such  people  have  been  born  again  we  may  not  venture  to 
judge,  but  it  is  certain  that  they  have  not  seen  the  King- 
dom of  God ;  that  they  would  not  know  it  if  they  should 
see  it ;  that  they  do  not  even  know  where  to  look  for  it. 
Of  that  great  realm  to  Avhich  their  superior  loyalty  is 
due,  which  their  Master  bids  them  seek  first,  they  in  their 
unctuous  sentimentalism  are  utterly  oblivious. 

It  scarcely  needs  to  be  said  that  the  wdiole  theory  of 
Pastoral  Theology  is  revolutionized  by  this  conception  of 
the  relation  of  the  church  to  the  Kingdom.  If  the  church 
is  an  instrument,  and  not  an  end,  a  great  many  of  the 
theories  and  practices  now  prevailing  will  need  to  be 
reconsidered. 


CHAPTER   III 

THE    PASTOR 

The  names  by  which  the  minister  is  known  among  his 
parishioners  are  somewhat  significant.  Rector  and  Domi- 
nie describe  him  as  a  ruler  of  his  congregation ,  Parson 
points  him  out  as  the  Person,  by  eminence,  of  the  com- 
munity; Ekler  represents  him  as  proving  a  maturity 
which  in  the  primitive  church  may  have  belonged  to 
him  ;  Preacher,  which  appears  to  be  the  official  title  in  the 
Methodist  Episcopal  Church,  misses  that  part  of  the  min- 
ister's function  with  which  we  are  concerned ;  Father,  the 
familiar  designation  by  Avhich  Roman  Catholics  address 
their  minister  is  affectionate,  but  somewhat  lacking  in 
fitness  when  applied  to  one  who  knows  only  by  observa- 
tion or  by  hearsay  what  the  word  means ;  "  Priest "  they 
used  sometimes  to  call  the  New  England  minister ;  but 
that  term  was  a  stigma,  invented  by  those  who  hated  the 
standing  order;  the  hiss  of  the  sibilant  with  which  it 
closes  is  distinctly  audible. 

"  St.  Paul,"  says  Bishoj)  Burnet,  "  does  also  call  church- 
men by  the  name  of  builders,  and  gives  to  the  Apostles  the 
title  of  master-builders.  This  imports  both  hard  and 
patient  labor,  and  likewise  great  care  and  exactness  in  it, 
for  want  of  which  the  building  will  be  not  only  exposed  to 
the  injuries  of  weather,  but  will  quickly  tumble  down ; 
and  it  gives  us  to  understand  that  those  who  carry  this 
title  ought  to  study  well  the  great  rule  by  which  they 
must  carry  on  the  interest  of  religion,  so  that  they  may 
build  up  their  people  in  their  most  holy  faith  so  as  to  be 
a  building  fitly  framed  together.  They  are  also  called 
laborers  in  God's  husbandry,  laborers  in  his  vineyard  and 
harvest,  who  are  to  soWj  plant,  and  water,  and  cultivate 


THE  PASTOR  51 

the  soil  of  the  church.  This  imports  a  continual  return 
of  daily  and  hard  labor,  which  requires  both  pain  and  dili- 
gence. They  are  also  called  soldiers,  men  that  did  war 
and  fight  against  the  powers  of  darkness.  The  fatigue,  the 
dangers  and  difficulties,  of  that  state  of  life  are  so  well 
understood  that  no  application  is  necessary  to  make  them 
more  sensible.^  " 

The  name  by  which  the  New  England  minister  wished 
to  be  known,  the  official  title  by  which  he  has  always 
been  known,  is,  perhaps,  the  best  name  of  all,  —  the 
Pastor.  This  is  the  name  by  which  our  Lord  loved  to 
describe  himself.  "  I  am  the  Good  Shepherd,"  he  said ; 
and  in  the  new  version  we  find  a  statement  about  his  rela- 
tion to  his  flock  which  startles  us  by  its  boldness ;  "I  am 
the  Good  Shepherd;  and  I  know  mine  own,  and  mine  own 
know  me,  even  as  the  Father  knoweth  me,  and  I  know 
the  Father."  2  The  intimacy  between  Christ  and  his  peo- 
ple, on  the  one  hand,  is  the  same  kind  of  intimacy  as  that 
between  Christ  and  the  Father,  on  the  other.  All  that 
this  means  we  may  not  try  to  tell,  but  it  must  signify  a 
very  near  and  dear  relation  between  the  shepherd  and  the 
flock.  If  this  term  may  be  adopted  by  an  under  shepherd, 
it  must  have  a  deep  and  tender  signification. 

"  He  calleth  his  own  sheep  by  name,  and  leadeth  them 
out.  When  he  hath  put  forth  all  his  own,  he  goeth 
before  them,  and  the  sheep  follow  him,  for  they  know  his 
voice.  And  a  stranger  will  they  not  follow,  but  will  flee 
from  him,  for  they  know  not  the  voice  of  strangers."  ^ 
This  is  the  parable  which  Jesus  spake  unto  his  disciples. 
It  is  said  that  they  did  not  understand  it.  It  is  to  be 
feared  that  it  has  been  very  imperfectly  understood  by 
many  who  have  come  after  them.  The  Master's  words 
suggest  a  close  and  sacred  friendship  between  the  shep- 
herd and  his  flock.  He  calls  them,  and  they  know  his 
voice.  His  relation  to  them  is  not  merely  that  of  teacher 
with  pupil  nor  of  master  with  servant,  but  of  friend  with 
friend.     A  large  part  of  his  work  among  them  is  to  be 

1  Of  the  Pastoral  Care,  in  The  Clergymen's  Instructor,  p.  92. 
2  John  X.  14,  15.  '^  John  x.  3-5. 


52  CHKISTIA^    PASTOR  AND   WOEKING  CHUECH 

WToiio'lit  tlu'ough  familiar  association  and  personal  influ- 
ence. His  chief  function  is  that  of  teacher ;  but  their 
love  for  him  becomes  the  solvent  and  the  medium  of  the 
truth  which  he  imparts.  "  We  can  sum  up  the  fundamen- 
tal idea  of  the  ministry  of  the  church  at  the  present  day  in 
the  conception  of  the  scriptural  iroLfirfv.  '  Shepherd '  brings 
out  the  idea  of  pre-eminence  above  the  rest  of  the  church, 
the  dignity  of  the  position,  but  at  the  same  time  it  brings 
out  also  its  aspect  of  duty^  the  obligation  which  he  owes 
to  the  church,  and  his  responsibility  to  the  Lord  of  the 
Church ;  moreover,  both  aspects,  that  of  dignity  and  that 
of  duty,  are  seen  united  in  the  shepherd  by  the  tenderest 
bond,  the  bond  of  love  or  of  mutual  attachment.  The 
shepherd's  dignity  is  not  one  of  lordly  command,  but  oi 
benevolent  guidance  ;  the  shepherd's  duty  is  not  one  of 
servile  herding  and  hireling  labor,  but  of  cherishing  and 
tending."  ^ 

It  has  just  been  said  that  the  title  of  priest  was  ill- 
naturedly  applied  to  the  pastors  of  Xew  England  by  those 
w^ho  did  not  love  them.  The  word  imputed  to  them  the 
habit  of  assuming  sacerdotal  functions,  the  tendency  to  be 
lords  over  God's  heritage.  Doubtless  the  imputation  bore 
some  color  of  truth.  The  New  England  ministers  at  one 
time  had  more  power  tlian  was  good  for  them,  and  they 
were  only  men.  There  is  no  better  opening  for  a  pope 
than  the  Congregational  system  offers  to  a  strong  man  in 
a  church  composed  of  weak  or  ignorant  members.  Never- 
theless, the  sacerdotal  assumptions  of  these  pastors  were 
openly  at  war  with  their  own  theory  of  the  ministry.  By 
that  theory  the  minister  is  the  servant  of  his  people ;  from 
them  his  office  is  derived ;  he  has  no  spiritual  rights  and 
powers  that  are  not  shared  by  the  humblest  member  of  his 
flock.  Whatever  of  clerical  authority  or  extra-human 
agency  the  word  "  priest  "  connotes  is  foreign  to  that 
conception  of  the  ministry  upon  which  the  New  England 
churches  were  founded. 

It  is  true,  however,  that  some  Christian  ministers  con- 

1  Pastoral  Theology  of  the  New  Testament,  by  J.  T.  Beck,  D.  D.,  Edin- 
burgh ed.,  Trans. 


THE  PASTOR  oS 

sider  and  describe  themselves  as  priests ;  it  is  the  official 
title  of  the  second  order  of  the  Anglican  Church ;  Charles 
Kingsley  called  himself  a  priest,  and  so  do  mnltitades  of 
the  best  men  in  the  same  communion.  The  term  implies 
a  distinction  of  functions  and  powers  between  the  clergy 
and  the  laity ;  it  iuTolves  questions  with  which  we  cannot 
adequately  deal. 

Some  of  those  who  call  themselves  priests  maintain,  to 
use  the  language  of  one  of  them,  that  •*  within  the  Apos- 
tolic Church  all  are  priests.  There  is  no  sacerdotal  caste, 
as  some  opponents  of  Catholic  doctrine  have  imagined  the 
church  to  create,  —  performing  religious  offices  for  a  secu- 
lar laity.  The  contrast  between  clergy  and  laity  is  that 
between  a  higher  and  a  lower  degree  in  the  priesthood- 
This  Ls  implied  in  the  ancient  title  of  '•Ordination,'  and 
of  '  Holy  Orders,'  which  bear  witness  to  the  fact  that  the 
difference  between  clergy  and  laity  is  one  of  function  and 
arrangement  and  mutual  relations,  not  a  difference  of 
fundamental  opposites.  If  wilfully  severed  from  the  faith- 
ful laity,  the  clergy  would  have  no  right  to  act  in  the  name 
of  Christ.  Their  priestly  ministries  are  those  of  the  whole 
body,  performed  through  them  as  its  natural  organs.''  ^ 
This  view  differs  widely  from  that  which  regards  the 
Christian  minister  as  belonging  to  a  separate  caste.  On 
the  other  hand  it  differs  not  less  \i-idely  from  the  theory 
that  the  minister  has  no  powers  that  do  not  belong  to 
his  brethren,  and  that  he  owes  his  official  function  and 
leadership  to  their  choice.  For  the  higher  and  lower 
degree  in  the  priesthood,  to  which  this  writer  calls  atten- 
tion, marks  an  indelible  distinction  between  clergy  and 
laity,  and  supposes  the  former  to  be  invested  with  powers 
which  the  latter  may  not  exercise.  This  is  a  conception 
which  does  not  seem  to  have  prevailed  in  the  early  church ; 
as  Dr.  Hatch  has  shown,  preaching,  the  exercise  of  disci- 
pline, and  the  administration  of  baptism  and  the  Eucharist, 
were  all  practised  by  lavmen  in  the  first  two  centuries.^ 
These  duties  were  usually  performed  by  the  president  or 

1  Tke  Faith  t^tke  Gospdy  br  Aithnr  Jame^  Ma;5«>a^  pp.  255,  256. 
*  The  OrgamkaUom  oftke  EaAy  Chmnies,  Lect.  Y. 


54  CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

leader  of  the  congregation ;  but  when  occasion  demanded, 
laymen  also  performed  them.  The  assumption  of  the 
priestly  prerogative  was  a  later  development.  Dr.  Fair- 
bairn  points  out  this  change :  — 

"  In  all  that  is  said  concerning  the  office,  in  the  words 
either  of  our  Lord  or  of  his  apostles,  not  a  hint  is  dropped 
which  would  bespeak  for  the  ministers  of  the  Gospel  the 
character  of  a  secret-loving,  wonder-working  priesthoodo 
And  when,  a  few  centuries  after  the  gospel  era,  we  light 
upon  descriptions  which  present  them  in  such  a  character, 
one  cannot  but  be  sensible  of  a  huge  discrepance  between 
them  and  the  representations  of  Scripture.  It  seems  as 
if  an  essentially  new  office  had  come  into  being,  rather  than 
the  original  office  perpetuated  with  certain  slight  modifica- 
tions. Listen,  for  example,  to  Chrysostom's  description  of 
what  he  calls  the  glory  of  the  Christian  priesthood :  '  The 
priesthood,  indeed,  is  discharged  upon  earth,  but  it  takes 
rank  with  heavenly  appointments,  and  deservedly  does 
so.  For  this  office  has  been  ordained  not  by  a  man,  nor 
by  an  angel,  nor  by  an  archangel,  nor  by  any  created 
power,  but  by  the  Paraclete  himself,  who  has  laid  hold  on 
men  still  abiding  in  the  flesh  to  perpetuate  the  ministry 
of  angels.  And  therefore  should  the  priest,  as  standing 
in  the  heavenly  regions  amid  those  higher  intelligences, 
be  as  pure  as  they  are.  Terrible,  indeed,  yea,  most  awful, 
^ere  even  the  things  which  preceded  the  Gospel,  such  as 
the  bells,  the  pomegranates,  the  stones  in  the  breastplate, 
the  mitre,  etc.,  the  holy  of  holies,  the  profound  silence  that 
reigned  within.  But  when  the  things  belonging  to  the 
gospel  are  considered,  those  others  w^ll  be  found  little, 
and  so  also  what  is  said  concerning  the  law,  however  truly 
it  may  be  spoken :  ''  That  which  was  glorious  has  no  glory 
by  reason  of  that  which  excelleth."  And  when  you  see 
the  Lord  that  has  been  slain,  and  now  lies  before  you, 
and  the  priest  bending  over  the  victim,  and  interceding, 
and  all  dyed  with  that  precious  blood,  do  you  still  reckon 
yourself  to  be  with  men  and  still  standing  on  the  earth? 
bo  you  not  rather  feel  transplanted  into  heaven,  and, 
casting  aside  all  fleshly  thoughts  and  feelings,  dost  thou 


THE   PASTOR  55 

• 

not  with  thy  naked  soul  and  thy  pure  mind  behold  the 
things  of  heaven  ?     O   the   marvel !     O  the  philanthropy 
of  God!     He  who  is  seated  above  with  the  Father  is  at 
that  moment  held  by  the  hands  of  all,  and  to  those  that 
are  willing  gives  himself  to  be  clasped  and  received ;  all 
which  they  do  through  the  eyes  of  faith  ! '     He  then  refers 
to  the  action  of  Elias  on  Carmel,  declaring  that  of  the 
Christian  priest  to  be  much  greater,  and  he  asks :  '  Who 
that  is  not  absolutely  mad  or  beside  himself  could  slight 
so  dreadful  a  mystery  ?     Are  you  ignorant  that  the  soul 
of  man  could  never  have  borne  the  fire  of  such  a  sacrifice, 
and   that  all  should  have  utterly  perished  had  there  not 
been  the  mighty  help  of  the  grace  of  God?'     Such  was 
what  constituted,  in  Chrysostom's  view,  the  peculiar  glory 
of  the  Christian  ministry  ;  and  he  proceeds   in  the  same 
magniloquent  style  to  enlarge  on  the  pre-eminent  dignity 
and  power  connected  with  it  in   its  prei'ogative   to  bind 
and  to  loose  souls,  to  forgive  or  retain  sins,  to  purge  men 
through  baptism  and  otlier  rites  from  all  stains  of  pollution 
and  send  them  pure  and  holy  into  the  heavenly  mansions. 
All  that  is,  of  course,  priestly  work ;  work  in  which  the 
officiating  minister  has  something  to  offer  for  the  people, 
and  something  by  virtue  of  his  office  to  procure  for  them  ; 
benefits,  indeed,  so  great,  so  wonderful,  so  incomparably  pre- 
cious, that  the  typical  ministrations  of  the  old  priesthood,  and 
the  benefits  accruing  fi'om  them  to  the  people,  were  com- 
pletely thrown  into  the  shade.     Now  this  is  a  view  of  pas- 
toral work  on  whicli  New  Testament  Scripture  is  not  only 
silent,   but  against  which   it  virtually  protests.     The  ser- 
vice which  it  associates  with  the  ministry  of  the  gospel  is 
one  that  employs  itself  not  with  presenting  a  sacrifice  for 
men,  but  in  persuading  tliem  to  believe  in  a  sacrifice  already 
offered,  and  through  that  promoting  in  them  a  work  of 
personal   reconciliation  with  God,  and  growing  meetness 
for  his  presence  and  glory."  ^ 

This  extract  clearly  presents  the  contrast  between  the 
sacerdotal  theory  of  the  ministry  and  the  theory  generally 
accepted  by  the  reformed  Churches.     Yet  even  in  these 

1  Pastoral  Theology,  pp.  47-49. 


56  CHRISTIAN  PASTOR   AND   WORKING   CHURCH 

churches  there  are  survivals  of  the  sacerdotal  principle,  in  the 
belief  that  none  but  an  ordained  clergyman  can  administer 
the  sacraments  or  pronounce  the  benediction.  Thus  one 
of  the  stanchest  of  the  Puritans,  Professor  Austin  Phelps, 
in  his  lectures  on  the  Theory  of  Preaching^  recognizes 
the  benecUction  as  a  sacerdotaL  act,  and  urges  its  retention 
on  this  ground.     He  says :  — 

"  It  is  the  only  act  of  clerical  prerogative  except  the  ad- 
ministration of  the  ordinances,  in  which  the  idea  of  clerical 
mediatorship  is  retained.  The  sace  rdotal  theory  of  it  does 
no  harm  to  either  preacher  or  people.  .  .  .  Often  the  hnal 
effect  of  song  and  sermon  and  rehearsal  of  God's  word  is 
to  excite  a  profound  feeling  of  dependence,  of  which  a 
craving  for  the  blessing  of  a  '  man  of  God  '  is  the  natural 
sequence.  The  intervention  of  a  solitary  human  voice 
between  the  silent  assembly  and  God,  spealdng  in  his 
name,  and  pronomicing  his  blessing  upon  them,  becomes  a 
relief  to  their  wrought-up  emotions.  They  feel  the  natural- 
ness of  it.  They  volunteer  to  clothe  it  with  the  authority 
of  their  own  devotional  desires.  It  is  an  act  in  which  the 
preacher  is  not  as  other  men.  He  is  invested  by  the  wants 
of  the  people  with  a  mediatorial  office.  He  is  an  intercessor 
by  divine  appointment  and  by  popular  choice.  The  peo- 
ple will  have  it  so.  .  .  .  Time  has  indeed  wrought  revolu- 
tionary changes  in  the  ancient  theory  of  worship.  We 
will  not  ignore  them.  But  it  has  not  destroyed,  nor  essen- 
tially impaired  that  instinct  of  human  nature  which  exalts 
a  teacher  of  religion  above  other  men,  and  often  invests  his 
service  with  a  mediatorial  significance.  The  one  thing  in 
which  our  Congregational  society  recognizes  that  instinct 
and  in  which  the  people,  if  left  alone  to  follow  their  own 
religious  intuitions,  will  certainly  obey  it,  is  this  act  of 
pastoral  benediction.  We  are  in  no  danger  of  an  abuse 
of  it  in  the  direction  of  sacerdotal  arrogance.  We  cannot 
afford  to  spare  it.  It  is  not  wise  to  sacrifice  it  to  eccle- 
siastical theory.  Human  nature  craves  it,  and  in  some 
form  will  have  it.  For  the  want  of  it  and  some  things 
kindred  to  it,  Congregational  and  Presbyterian  churches 
are  losing  their  hold  upon  certain  materials  in  the  con- 


THE   PASTOR  67 

stituency  of  cliurclies  which  by  hereditary  al'linities  belong 
to  them."  ^ 

This  plea  for  a  sliglit  infusion  of  the  sacerdotal  element 
coming  out  of  the  heart  of  independency,  may  be  regarded 
as  sigiiihcant.  Some  of  the  facts  which  it  adduces  are  indu- 
bitable, whatever  may  be  the  interpretation  put  upon  them. 
The  craving  of  men  for  the  intervention  of  some  person 
or  power  between  themselves  and  God  cannot  be  denied. 
Just  how  far  this  craving  is  to  be  encouraged  is  a  question 
which  the  hierarcliical  churches  commonly  answer  in  one 
way,  and  the  reformed  churches  in  another  way.  The 
fact  that  men  want  some  kind  of  human  mediatorship  may 
not  be  a  conclusive  reason  for  offering  it  to  them.  Is  it 
a  natural  or  an  artificial  want?  Does  it  grow  out  of  a 
true  conception  of  the  Father  in  heaven,  or  out  of  a 
heathen  conception  of  him  ? 

Still,  if  it  be  true  that  the  minister  possesses  any  media- 
torial function,  even  the  slightest,  he  ought  to  exercise  it 
to  the  fullest  extent.  If  his  ofhce  empower  him  to  bless 
his  parishioners,  or  to  forgive  their  sins,  or  to  offer  sacri- 
fices for  them,  let  him  discharge,  with  all  fidelity,  the 
duties  of  his  office.  If  his  office  confer  upon  him  no  such 
exclusive  power,  it  is  better  not  to  go  through  the  forms 
of  it,  no  matter  how  much  the  people  may  crave  it,  nor 
how  many  of  them  may  go  over  to  the  hierarchical  com- 
munions in  search  of  it.  An  assumption,  whether  open  or 
covert,  of  powers  that  do  not  belong  to  him  Avill  not  be 
found,  in  the  long  run,  to  promote  the.  influence  of  any 
pastor. 

So  far  as  the  form  of  the  benediction  is  concerned,  it 
seems  to  be  a  slight  matter,  and  yet  it  is  not  difficult  to 
preserve  the  dignified  and  beautiful  ceremony  without 
employing  language  which  implies  sacerdotal  functions. 
The  benediction  may  be  a  prayer,  in  Avhich  the  preacher 
identifies  himself  with  the  congregation.  ''  The  grace  of 
the  Lord  Jesus  Christ  be  witli  us  all "  is  a  form  of 
words  no  less  impressive  or  significant  than  that  which 
implies  equality  with  tlie  Apostles.     It  appears  to  answer 

1  Oj>.  clL,  pp.  502-504. 


58  CHRISTIAN   PASTOR   AND   ^yORKING  CHURCH 

all  the  ends  of  reverence  for  which  Professor  Phelps  is 
pleading,  while  it  avoids  an  assumption  which,  though  it  is 
a  little  one,  is  repugnant  to  the  feelings  of  some  of  the 
ministers  of  Christ. 

It  will  be  said  that  the  minister,  in  these  acts  which 
have  a  sacerdotal  color,  is  not  speaking  for  himself ;  that 
he  is  the  mouthpiece  of  tlie  church ;  that  he  is  conveying 
the  grace  which  is  committed  to  the  whole  church ;  that 
he  should  recognize  himself  only  as  the  instrument  or 
channel  through  whom  that  grace  is  imparted.^  That  this 
is  the  view  taken  by  multitudes  of  devout  men  cannot  be 
denied.  There  are  many  who  call  themselves  priests  who 
are  as  humble  and  self-distrustful  as  any  men  on  earth. 
It  is  not  assumed,  in  this  discussion,  that  the  sacerdotal 
theory  is  inconsistent  with  devoted  and  heroic  Christian 
service.  The  whole  history  of  the  Christian  Church  con- 
tradicts such  an  assumption.  But  it  is  important  that 
every  pastor  should  have  a  clear  understanding  with  him- 
self about  the  matter ;  that  he  should  know  exactly  what 
his  functions  are,  and  that  he  should  make  his  conduct  con- 
form to  his  theory.  And  those  of  us  who  do  accept  the 
reformed  doctrine  ^  can  do  no  better  than  frankly  and 
fully  to  accept  the  logic  of  our  theory  and  utterly  to  refuse 
to  take  upon  ourselves  any  prerogatives  or  privileges  by 
which  we  may  seem  to  be  separated  from  our  brethren 
in  the  churches.  We  are  minisfers  of  the  churches,  and 
we  are  supposed  to  have  enough  knowledge  of  Latin  to 
know  what  the  word  "minister"  means.  For  those  who 
adopt  this  theory,  it  is  well  to  fwoid,  so  far  as  they  can 

1  "  Wo  (lie  Kirche  aber  ein  solches  Wort  hat,  da  ist  auch  ihr  Thun  nicht 
ein  blosses  Wiinschen  unci  Beten,  nicht  ein  Wunschsegen  bloss,  wie  Luther 
sagt,  sondern  ein  Thatsec^en,  sich  fruchtbar  erweisend  an  Jedem,  der  in  sol- 
ches gottgeordnetes  Verhtiltniss  tritt  und  den  8egen  desselben  von  Hertzeu 
ergreift." —  Haruack,  Geschicltte  unci  Theorie  der  Predict  und  der  Seel- 
sorge,  512. 

'^  "  Le  ministere  eccle'siastique  serait  la  consecration,  faite  sous  certaines 
conditions,  de  quelques  membres  du  troupeau  chre'tien  a  s'occuper  speciale- 
ment,  mais  non  a  I'exclusion  d'aucuns  autres,  de  I'adniinistration  du  culte, 
et  de  la  conduite  des  ames.  Une  societe'  religieuse  pent  d'ailleurs  rcgler  que 
les  solennites  qui  la  reunissent,  seront  presidees  exclusivement  par  ces 
hommes  speciaux  qu'on  appelle  ministres  ou  pasteurs."  —  Vinet,  The'ologie 
Pastorale,  p.  41. 


THE   TASTOR  59 

do  so  without  rudeness,  everything  which  implies  minis- 
terial privilege.  "  Christianity,"  says  a  great  authority, 
"allows  no  place  to  a  tribe  of  priests,  ordained  to  direct 
other  men,  as  under  religious  pupilage,  liaving  exclusive 
charge  to  supply  men's  needs,  in  respect  to  God  and  divine 
things.  AV^hile  the  Gospel  removes  whatever  separates 
men  from  God,  it  also  calls  men  to  fellowship  with  God 
through  Christ ;  it  takes  away,  moreover,  every  barrier 
which  separates  men  from  one  another  in  respect  of  their 
highest  interests.  All  have  the  same  High  Priest  and  Me- 
diator through  whom  all,  as  reconciled  and  united  to  God, 
have  themselves  become  a  sacerdotal  and  spiritual  race  ; 
the  same  King,  the  same  celestial  Master  and  Teacher, 
through  whom  all  have  become  wise  unto  God ;  the  same 
faith,  the  same  hope,  the  same  spirit,  by  which  all  are  ani- 
mated ;  the  same  oracle  in  the  heart  of  all,  —  the  voice  of 
the  Spirit  proceeding  from  the  Father,  —  all  citizens  of  the 
same  celestial  Kingdom.  Tliere  were  here  neither  laics  nor 
ecclesiastics ;  but  all,  so  far  as  they  were  Christians,  were, 
in  their  interior  life  and  state,  dead  to  whatever  there  was 
in  tlie  world  that  was  contrary  to  God,  and  were  animated 
by  the  Spirit  of  God.  AVho  might  arrogate  to  himself, 
what  an  inspired  apostle  durst  not,  to  domineer  over  the 
faith  of  Christians  ?  The  office  of  teaching  was  not  ex- 
clusively conferred  on  one  man  or  many ;  but  every  believer 
who  might  feel  liimself  called  might  speak  a  word  in  the 
assembled  church  for  the  common  edification."  ^ 

By  our  theory  sacerdotal  authority  does  not  belong  to  us 
as  pastors.  The  kind  of  power  to  forgive  sins  wliicli  is 
claimed  by  the  priest  under  the  Roman  or  the  High  Angli- 
can rite  is  not  ours,  nor  anything  akin  to  it.  Nevertheless, 
there  is  a  certain  priesthood  which  is  sliared  by  all  be- 
lievers. We  are  a  kingdom  of  priests.  The  author  of  the 
Epistle  to  the  Hebrews  shows  that  there  is  a  higher  priest- 
hood than  that  which  is  official  or  ecclesiastical ;  a  priests 
hood  like  that  of  Melcliisedec  ;  a  priesthood  whose  basis  is 
high  and  benign  character.    There  are  priests  who  are  made, 

1  Neandor,  AUgemeine  Geschichte  cler  chn'stlirlieii  Religion  und  Kirche,  Vol. 
I.  p.  177. 


60  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

"not  after  the  law  of  a  carnal  commandment "  (for  so  the 
sacred  writer  characterizes  the  Levitical  ecclesiasticism), 
"  but  after  the  power  of  an  endless  life,"  the  eternal  life, 
whose  elements  are  righteousness  and  peace  and  joy  in  the 
Holy  Ghost.  Every  good  man,  in  whom  the  life  of  God  is 
dwelling,  through  whom  the  love  of  God  is  manifested,  is 
in  the  Christian  sense  of  the  word  a  priest ;  he  has  a  work 
of  reconciliation  to  do;  he  is  called  to  reconcile  men  to 
themselves  and  to  one  another,  and  to  God.  Men  are 
often  at  war  with  themselves ;  the  law  in  the  members 
fights  against  the  law  in  the  mind ;  there  is  need  of  the 
communication  to  them  of  a  larger  life  in  which  these  con- 
tradictions and  conflicts  shall  be  reconciled.  So  also  are 
they  at  strife  with  one  another,  and  the  good  offices  of  a  days- 
man are  needed  to  bring  them  together.  So  also  are  they 
estranged  from  their  Father  in  heaven,  and  in  deepest  need 
of  being  led  back  to  him  in  the  ways  of  trustful  reverence 
and  obedience.  Here,  now,  is  a  work  of  mediation  in 
which  men  can  help  one  another.  It  is  for  this  work  that 
Christians  are  made  priests  unto  God.  But  this  is  no 
official  function ;  it  is  wrought  by  influences  which  are 
purely  spiritual ;  it  is  the  love  of  God,  shed  abroad  in  the 
good  man's  heart,  incarnated  in  his  life,  which  gives  him 
the  power  to  do  this  work. 

There  is  also  a  Christian  priesthood  of  sympathy.  We 
are  permitted  to  bear  one  another's  burdens  both  of  sin  and 
of  sorrow.  The  guilt  of  my  sin  no  man  can  share,  but  the 
misery  of  it,  the  shame  of  it,  my  brother  may  share.  And 
in  all  our  cares  and  conflicts  and  woes  the  sympathy  of 
those  in  whom  we  love  and  confide  is  often  a  great  allevia- 
tion. The  best  offices  of  the  Roman  confessional  have 
been  wrought  through  this  power  of  sympathy.  When 
the  priest  is  a  wise  and  large-hearted  man,  his  words  of 
gentle  consideration  and  firm  counsel  are  often  the  very 
words  of  life.  But  it  is  not  the  officialism  of  his  counsel 
that  makes  it  efficacious :  it  is  the  truth  and  love  of  God 
that  are  in  it. 

To  this  spiritual  priesthood,  this  priesthood  of  Chris tly 
character,  the  pastor  is  certainly  called.     The  ministry  of 


THE  PASTOR  61 

reconciliation,  the  ministry  of  sympathy,  will  enlist  his 
highest  powers.  No  matter  what  view  he  may  take  of  his 
office,  the  real  value  of  his  service  to  his  people  will  be 
found  in  his  personal  and  spiritual,  rather  than  in  his 
formal  and  ecclesiastical  relations  to  them.  His  usefulness 
among  them  will  be  due  not  to  any  powers  by  wliich  he  is 
elevated  above  them  or  separated  from  them,  but  to  a  char- 
acter which  in  the  fullest  sense  he  shares  with  them.  He 
is  the  servant  of  a  Master  whose  work  for  his  disciples 
is  done,  not  by  being  made  unlike  his  brethren,  but  by 
becoming  identified  with  them.  If  the  mind  of  Christ 
is  in  him,  his  word  will  be  with  power,  no  matter  how 
little  claim  he  may  make  to  superior  dignity.  If  that 
chai'acter  is  wanting  to  him,  the  attribution  of  priestly 
rank  will  not  add  anything  essential  to  his  influence.  It 
was  said  of  our  Master,  that  when  he  had  finished  his 
Sermon  on  the  Mount,  ''  the  multitudes  were  astonished  at 
his  teaching,  for  he  taught  them  as  one  having  author- 
ity, and  not  as  the  scribes."  ^  The  one  thing  that  the 
people  knew  about  him  was  that  he  did  not  speak  officially  • 
there  was  no  ecclesiasticism  behind  him  to  give  weigh'  to 
his  words,  and  yet  there  was  an  authority  in  them  which 
they  had  never  fell  before.  His  ministry,  in  all  its  phases, 
derived  its  efficacy,  not  from  the  law  of  a  carnal  command- 
ment, but  from  the  power  of  an  endless  life.  And  the 
ministry  of  every  true  pastor  will  draw  its  power  from  the 
same  source. 

This  brings  us  to  the  consideration  of  the  question  of  the\ 
pastoral  rule  over  the  flock.  What  shall  be  said  of  his 
governmental  prerogatives  ?  If  he  has  no  sacerdotal  func- 
tions, can  we  affirm  that  he  has  no  power  as  a  ruler  to 
direct  the  conduct  of  those  under  his  charge  ?  Words  of 
the  apostles  are  supposed  to  imply  pastoral  authority: 
"  Obey  them  that  have  the  rule  over  you,  and  submit  to 
them ;  for  they  watch  in  behalf  of  your  souls,  as  they  that 
shall  give  account."  ^  ''  Likewise,  ye  younger,  be  subject 
unto  the  elder."  ^     Passages  from  the  early  Fathers  bear 

1  Matt.  vii.  28,  29.  2  jjeb.  xiii.  17. 

3  1  Pet.  V.  5. 


62  CHRISTIAN  PASTOR  AND   WORKING  CHURCH 

the  same  significance.^  But  this  does  not  necessarily  im- 
ply anything  more  than  that  wholesome  subordination 
which  is  the  condition  of  all  concerted  action.  It  does  not 
argue  any  hierarchical  powers,  pertaining  to  the  ministry 
as  a  separate  and  permanent  order.  The  members  of  any 
association  owe  to  the  officers,  whom  they  have  chosen  to 
take  the  direction  of  their  affairs,  respect  and  co-oj^eration. 
The  subjection  and  submission  enjoined  in  the  passages 
quoted  above  may  mean  no  more  than  this.  The  words 
of  Jesus  are  not  to  be  forgotten :  "  But  be  not  ye  called 
Rabbi ;  for  one  is  your  teacher,  and  all  ye  are  brethren. 
And  call  no  man  your  father  on  the  earth ;  for  one  is  your 
Father,  which  is  in  heaven.  Neither  be  ye  called  masters ; 
for  one  is  your  Master,  even  the  Christ.  But  he  that  is 
greatest  among  you  shall  be  your  servant."  ^  This  seems 
to  point  to  a  genuine  democracy  as  the  social  foundation 
of  the  church.  But  democracy  is  not  anarchy;  it  implies 
order  and  subordination  and  leadership.  And  most  of  the 
New  Testament  passages  which  refer  to  the  government 
of  the  church  ••'  agree  in  connoting  primarily  the  idea  of 
presidency  or  leadership."  ^  This  is  the  very  conception 
of  the  pastorate  which  the  present  conditions  are  tending 
to  emphasize.  For  as  a  learning  church  needs  a  teacher, 
and  a  feeding  church  needs  a  pastor,  so  a  working  church 
needs  a  leader.  It  is  not  as  a  lord  over  God's  heritage,  but 
as  a  wise  organizer  and  guide  of  the  working  body  that 
the  pastor  is  appointed  to  rule  the  church.  The  eVtWoTro? 
was  the  superintendent  or  overseer  of  the  early  church ; 
the  same  term  had  been  employed  by  the  Greeks  to  de- 
scribe officers  of  private  associations  and  also  of  munici- 
palities ;  the  eVtWoTTot  were  persons  to  whom  authority 
had  been  delegated  by  the  bodies  over  which  they  pre- 
sided. That  the  church  must  be  to  this  extent  an  orderly 
association;  that  those  who  are  called  to  the  leadership 
should  be  loyally  followed  by  those  who  call  them ;  that 
their  administration  should  be  firm  and  consistent  and 
fearless,  and  that  the  spirit  and  traditions  of  the  organi- 

^  Hatch's  Organization  of  the  Early  Christian  Churches,  p.  113,  note. 
2  Matt,  xxiii.  8-11.  ^  Hatch,  cit.  sup. 


THE  PASTOR  63 

zation  should  conspire  to  maintain  this  order,  —  such  is 
the  logic  of  all  human  co-operation.  The  pastor  of  a  work- 
ing church  is  the  leader,  and  he  should  take  the  lead,  and 
steadily  maintain  it.  The  initiative  belongs  to  him,  and 
the  support  of  the  church  is  due  to  him.  If  he  is  not 
capable  of  such  leadership,  the  church  should  not  have 
chosen  him,  and  should  now,  as  soon  as  it  can  safely  and 
kindly  do  so,  replace  him  by  one  who  can  lead.  But, 
having  chosen  such  a  leader,  the  church  owes  him  a  prompt 
and  hearty  following.  This  is  not  to  say  that  notliing 
which  he  proposes  is  ever  to  be  questioned  or  criticised ; 
if  he  is  a  wise  pastor,  he  will  welcome  any  ingenuous 
criticisms  ;  but  the  fact  remains  that  in  any  working  or- 
ganization there  must  be  trusted  leadership  and  willing  co- 
operation ;  and  those  who  are  chosen  as  leaders  must  be  able 
to  count  on  tlie  harmonious  co-working  of  all  the  rest. 

Taking  the  lowest  conception  of  the  pastor's  rank  and 
dignity,  he  is  entitled,  therefore,  to  a  certain  deference  as 
the  one  to  whose  hands  the  administration  of  the  chui'ch 
has  in  an  especial  degree  been  confided.  If  his  authority 
is  delegated,  still  it  is  delegated  authority,  and  as  such 
ought  to  be  respected. 

Other  theories  of  the  office  impute  to  the  pastor  a  larger 
power.  Those  who  find  in  the  Christian  minister  a  sacer- 
dotal character  are  compelled,  of  course,  to  ascribe  to  him 
a  kind  of  authority  altogether  different  from  that  of  which 
we  have  been  speaking.  Those  who  suppose  that  the 
sacraments  are  necessary  to  salvation,  and  that  the  minis- 
ter has  the  power  to  give  or  withhold  the  sacraments, 
clothe  him  with  a  power  which  he  is  able  to  wield  with  irre- 
sistible effect  in  the  government  of  the  chui'ch.  To  such 
a  priesthood  the  rule  of  the  church  must  exclusively  be- 
long ;  the  laity  are  there  not  to  rule,  but  to  be  ruled. 

But  even  when  sacerdotal  powers  are  denied,  there  is 
sometimes  a  conception  of  pastoral  power  whicli  separates 
the  minister  from  his  flock,  and  clothes  him  with  essential 
governmental  rights  and  dignities.  In  all  such  cases, 
however,  the  assumption  of  superiority  may  well  be  de- 
clined.    The  wise  pastor  will  not,  whatever  may  be  his 


64  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

theory  of  liis  office,  undertake  to  overbear  the  judgment  of 
his  parishioners  by  force  of  his  prerogative.  Even  if  he 
suppose  himself  to  belong  to  a  different  order  from  theirs, 
his  wisdom  will  be  shown  in  understating  that  fact,  and 
in  putting  himself  on  a  basis  of  equality  with  them.  His 
problem  is  to  secure  their  co-operation  with  himself  in 
Christian  labor.  An  arbitrary  assertion  of  authority  is  not 
the  best  method  of  accomplishing  this.  He  must  convince 
tlieir  reason  and  get  the  consent  of  their  judgment.  His 
authority  must  be  confirmed  by  the  methods  of  influence. 

A  familiar  maxim  declares  that  "  governments  derive 
their  just  powers  from  the  consent  of  the  governed."  The 
accuracy  of  this  proposition  may  be  challenged.  "Just 
powers  "  are  not  the  creation  of  majorities.  But  this  much  is 
true  —  that  governments  derive  their  effective  powers  from 
the  consent  of  the  governed.  Even  the  despotisms  reign 
by  consent  of  their  subjects.  And  it  can  be  no  otherAvise 
^with  the  pastoral  authority.  It  is  only  effective  when  it  is 
"  broad  based  upon  the  people's  will." 

The  day  of  absolutism  in  government  has  gone  by.  One 
or  two  European  rulers  still  continue  to  assert  an  unlim- 
ited prerogative,  but  the  whole  world  listens  with  a  smile 
to  their  presumption,  and  knows  that  they  will  keep  well 
within  the  limit  of  the  popular  approval.  Representative 
legislatures,  in  almost  all  states,  have  assumed  the  chief 
control  of  the  national  exchequer.  The  power  of  the  purse 
is  in  the  hands  of  the  people. 

Even  the  papal  government  shows  many  signs  of  sen- 
sitiveness to  popular  opinion.  The  Pope  is  infallible 
and  supreme,  by  decree  of  the  Vatican  Council ;  but  the 
present  Pope,  with  these  vastly  reinforced  prerogatives, 
shows  himself  to  be  far  more  closely  identified  with  the 
people  than  any  of  his  predecessors.  Even  to  him  it  is 
apparent  that  persuasion  is  stronger  than  coercion ;  that 
if  he  would  keep  his  place  at  the  head  of  the  church  he 
must  lead  his  flock,  not  drive  them.  That  indeed  would 
seem  to  be  the  pastoral  method.  "  He  called  his  own  sheep 
by  name,  and  leadeth  them  out. "  There  is  a  whip  for  the 
horse,  and  a  bridle  for  the  ass,  and  a  rod  for  the  fool's 


THE  PASTOK  65 

back,  but  sheep  are  not  well  shepherded  by  any  of  these 
coercions. 

Considerations  of  this  nature  are  urged,  Avith  consider- 
able force,  by  one  who  lately  adorned  the  episcopal  office. 
"  We  have  no  question"  says  Bishop  Bedell,  "  of  the  truth  of 
the  Divine  apimintment  of  our  ministry,  and  that  Christ  him- 
self directed  tJie  mode  of  its  perpetuation  hij  a  tactual  succes- 
sion unbroken  from  apostolic  days.      And  inasmuch  as  it  is 
true  it  is  to  be  inculcated.     Judiciously  taught  it  will  ben- 
efit a  congregation ;  and  a  right  appreciation  of  it  will  also 
increase  our  solenni  sense  of  responsibility  to  God,  and  of 
obligation  to  be  faithful  to  souls  whom  lie  has  committed  to 
our  care.    But,  injudiciously  obtruded,  tenaciously  insisted 
on,  forced  upon  unwilling  ears,  and  presented  in  such  a 
manner  as  to  lead  our  people  to  think  that  we  feel  our- 
selves  elevated   by  divine    intention   beyond  their  reach 
and  beyond  their  sympathies,  and,  more  especially,  if  the 
cherishing  of  such  an  idea  should  separate  us  in  the  least 
degree  from  perfect  unity  of  feeling  with  the  people  of 
our  charge,  this  idea  of  clerical  authority  will  annihilate 
our  power.    While,  then,  theoretically,  our  divine  appoint- 
ment is  an  element  of  power ;  practically  under  prevailing 
sentiments  it  will  not  be  an  element  of  influence.  .  .  .  Noth- 
ing remains   from   the   conflicts  of    the   clergy  with  past 
generations   but   clerical   character.      The  clergy  have  no 
spiritual   power   apart   from   their  moral  influence ;    that 
idea,  although  once  maintained,  has  disappeared.      They 
have  no  sacramental  miracle  by  which  to  enforce  a  tyranny 
over  conscience.     That  idea,  once  held,  has  been  .exploded. 
Even  their  divine  Ordination,  their  right  as  heavenly  am- 
bassadors by  virtue  of  office  divinely  bestowed  (as  I  have 
said)  has  been  thrust  out  of  sight  by  the  hurry  of  new 
and  false  ideas.     So  that,  practically,  nothing  remains  to 
be  a  source  of  clerical  influence  in  this  age,  except  indi- 
vidual clerical  character.     Nor  need  we  desire  any  other 
influence."  ^     Whatever  may  be  said  of  the  logic  of  this 
argument,  the  practical  wisdom  of  the  conclusion  cannot 
be  disputed. 

1  TAe  Pasfor,  pp.  24,  25. 


CHAPTER  IV 

THE   CALL  TO   THE   PASTORATE 

The  call  to  the  work  of  the  ministry,  and  the  training 
of  the  minister  for  his  work,  are  subjects  which  do  not 
come  within  the  scope  of  this  treatise.  It  is  necessary, 
however,  to  refer  in  a  general  way  to  the  nature  of  the 
minister's  call,  because  of  the  conceptions  of  his  work 
which  grow  out  of  it. 

We  have  found  reasons  for  denying  to  the  pastor  sacerdo- 
tal or  hierarchical  functions ;  we  regard  him  in  one  aspect 
as  the  servant,  and  in  another  as  the  leader  of  the  church, 
—  as  one  who  ministers  to  the  people  in  holy  things,  and 
who  superintends  and  guides  them  in  their  work.  There 
is,  however,  a  higher  relation  which  must  never  be  ob- 
scured. The  pastor  is  not  only  the  minister  of  the  Church, 
he  is  also,  and  first  of  all,  the  minister  of  Christ.  In  some 
important  sense  he  must  derive  his  authority  and  power 
from  the  Head  of  the  church.  Between  these  conceptions 
confusion  is  apt  to  arise. 

It  may  help  us  to  solve  this  difficulty  if  we  remember 
that  every  man  is  called  of  God  to  holy  and  Chris tly  ser- 
vice.    Let  us  hear  the  judicious  Fairbairn  :  — 

"  It  is  a  fundamental  princij)le  in  Christianity  that  there 
is  nothing  absolutely  peculiar  to  any  one  who  has  a  place 
in  the  true  church.  Among  its  members  there  is  room 
only  for  relative  distinctions,  or  for  differences  in  degree, 
not  in  kind.  It  is  a  consequence  of  the  vital  union  of 
true  believers  to  Christ  by  virtue  of  which  there  belongs 
to  all  the  same  spiritual  standing,  the  same  privileges 
and  prospects,  and,  as  a  matter  of  course,  the  same  general 
obligations  of  duty.     If  every  sincere  Christian  can  say, 


THE  CALL  TO   THE  PASTORATE  67 

*  I  am  one  with  Christ  and  have  a  personal  interest  in 
all  that  is  his,'  there  can  manifestly  be  no  essential  differ- 
ence between  him  and  other  believers ;  and  whatever  may 
distinguish  any  one  in  particular,  either  as  regards  the 
call  to  work,  or  the  capacity  for  work,  in  the  Lord's  ser- 
vice, it  must  in  kind  belong  to  the  whole  community  of 
the  faithful,  or  else  form  but  a  subordinate  characteristic. 
The  ministry  itself  in  its  distinctive  prerogatives  and  func- 
tions is  but  the  special  embodiment  and  exhibition  of  those 
which  pertain  inherently  to  the  church  as  Christ's  spirit- 
ual body.  And  the  moment  any  one  recognizes  himself 
to  be  a  living  member  of  this  body,  it  thenceforth  becomes, 
not  his  right  merely,  but  his  bounden  duty,  to  consider 
what  part  of  its  collective  responsibilities  lies  at  his  door, 
or  what  part  of  its  common  vocation  he  sliould  apply  him- 
self in  some  specific  manner  to  fulfil.  .  .  .  The  church 
collectively  is  the  habitation  of  the  Spirit ;  so  is  the  indi- 
vidual believer.  The  works,  which,  as  a  believer,  he  is. 
called  to  do  in  order  to  make  his  calling  and  election  sure 
must  be  works  of  God ;  and  for  one  and  all  of  them  he 
needs  the  illuminating  and  strengthening  agency  of  the 
Holy  Spirit.  No  Christian  parent  within  the  private 
walks  of  domestic  life  can  fulfil  his  obligations  in  regard 
to  the  godly  upbringing  of  his  children ;  no  Christian 
philanthropist,  yearning  over  the  miserable  and  degraded 
multitudes  around  him,  can  discharge  the  labors  of  love 
which  the  mercies  of  God  in  Christ  impel  him  to  under- 
take in  their  behalf ;  no  solitary  individual,  even,  warring 
in  his  personal  experiences  with  the  solicitations  of  tlie 
flesh  and  of  the  power  of  evil  in  the  world,  can  resist, 
and  stand  fast,  and  do  the  will  of  God,  except  by  re- 
ceiving gifts  of  grace  to  qualify  him  for  the  work,  and 
to  render  the  work  itself  serviceable  to  the  end  toward 
which  it  is  directed.  In  short,  all  who  would  serve  their 
g^eneration  according-  to  the  will  of  God  micst  stand  in 
living  connection  mth  the  heavenly  world.  Their  call- 
ing as  the  Lord's  servants  warrants  them  to  expect,  and, 
if  they  succeed  in  that  calling,  their  success  proves  them 
to  have  received,  grace  for  spiritual  work ;  in  which  re- 


68  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

spect,   therefore,   they  are  vessels  of  honor  fitted  for  the 
Master's  use,  and  partakers  of  the  blessing."  ^ 

Is  it  not  possible  to  go  further  than  this,  and  say  that 
men  are  called  of  God  not  only  to  work  which  is  dis- 
tinctively religious,  but  to  all  other  kinds  of  honest  and 
beneficent  work  ?  Is  not  every  man  who  helps  to  increase 
the  sum  total  of  human  welfare  a  co-worker  with  God? 
Has  any  man  a  right  to  engage  in  any  kind  of  labor  in  any 
other  than  a  consecrated  spirit  ?  Is  the  work  of  the  min- 
istry distinguished  in  this  respect  from  the  work  of  the 
teacher,  or  the  artist,  or  the  mechanic?  "Whatsoever 
ye  do,  do  it  heartily,  as  unto  the  Lord,  and  not  unto 
men,  for  ye  serve  the  Lord  Christ."  This  is  the  apostolic 
conception.  That  eveiy  good  man's  work  is  a  divine  vo- 
cation is  what  he  ought  to  believe.  But  the  evidence  that 
God  has  called  him  to  this  work  must  be  gathered  from 
various  sources.  It  will  not  do  for  him  to  depend  on 
supposed  intimations  and  impressions  ;  these  are  often  mis- 
leading. A  strong  inclination  to  undertake  the  work  is, 
indeed,  the  primary  indication  of  a  divine  call.  Where 
such  an  inclination  to  the  Avork  does  not  exist  in  the  man's 
heart,  there  is  no  evidence  that  God  has  called  him  to  the 
work. 

But  an  inclination  is  not   enough.     There  must  be   a 
love  of  the  Avork  itself,  —  not  a  hankering  after  its  per- 
quisites, the  position  it  offers,  the  gains  and  emoluments 
it  promises.     In  the  case  of  the  ministry  there  must  be  av 
genuine  passion  for  righteousness,  and  a  strong  desire  to  \ 
lead  men  into  the  knowledge   and  the  joy  of  the  Lord,  I 
and  an  unconquerable  faith  in  the  Kingdom  that  cannot/ 
be  moved. 

There  must  also  be  a  reasonable  assurance  on  the  part 
of  the  candidate  that  he  possesses  the  qualifications  of 
body  and  mind  and  heart  for  which  this  work  specially 
calls.  It  is  manifest  that  the  mental  and  social  equipment 
for  a  salesman  or  a  banker  or  a  draughtsman  would  be  dif- 
ferent from  that  required  in  a  minister ;  and  a  man  ought 
to  be  able  to  judge  his  own  abilities,  and  to  determine 

1  Pastoral  Theology,  pp.  62-66. 


THE   CALL   TO   THE   PASTORATE  69 

whether  he  possesses  a  natural  fitness  for  the  work  of  the 
ministry. 

When  any  man  can  answer  these  questions  satisfactorily, 
what  is  sometimes  described  as  the  inward  call  may  be 
regarded  as  sufficient.     But  in  every  vocation  the  i7iward 
call  must  be  corrected  or  confirmed  by  the  outward  call. 
If  a  man  thinks  himself  called  to  the  vocation  of  a  teacher 
or  an  engineer,  and,  after  his  best  exertions  in  this  direc- 
tion, can  get  no  one  to  employ  him  in  his  chosen  work,  it 
is  rational  for  him  to  conclude  that  he  is  mistaken  in  re- 
gard to  the   call.     So  if  a  man  thinks  liimself  called  to 
preach,  and  can  find  no  one  who  wishes  to  hear  him  preach, 
he  ought  to  decide  that  the  inward  call  was  misunderstood. 
Thus  it  is  plain  that,  whatever  a  man's  inward  impulses 
may  be,  he  is  compelled  to  test  his  inspirations  by  the 
judgment  of  his  fellow  men.     And  the  Christian  Church 
has  wisely  provided  that  this  double  test  shall  be  applied.) 
No  minister  ought  to   undertake  tlie  work  unless  he  be-l 
lieves  that  he  has  a  divine  vocation ;  but  he  ought  to  sum 
mit  this  conviction  of  his  to  the  approval  of  his  brethren; 
Whether  this  approval  is  given  by  the  church  that  calls 
him,  or  by  the  presbytery,  or  by  the  conference,  or  by  the 
bishop,  is  a  secondary  matter ;  it  is  well  that  other  clear 
and  judicious  minds  should  confirm  his  choice  and  send 
him  forth  with  their  blessing  into  the  work  of  the  ministry. 
Thus  it  is  clear  that  the  minister  is  both  the  servant  of 
the  church  and  the  ambassador  of  Christ.     This  twofold 
relation  he  must  always  recognize.     He  must  preach  the 
preaching  that  God  bids  him,  yet  he  must  wait  upon  the 
church  to  do  the  work  to  which  it  has  called  him.     It  is 
evident  that,  as  the  truth  which  he  is  to  teach  is  divine 
truth,  he  should  expect  to  receive  his  message  direct  from 
God,    through   prayer  and  meditation  and   the   study   of 
every  word  that   proceedeth  out   of   the  mouth   of  God. 
The  prophets  of  all  the  ages  have  been  men  who  spoke  the 
word  given  them  by  God,  whether  men  would  hear  or  for- 
bear.    The  preacher  who  inquires  only  wdiat   his   people 
wisli  to  hear,  and  adjusts  his  message  to  their  demand,  may 
often  prove  a  blind  leader  of  the  blind.     The  truth  which 


70  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

they  need  is  often  tRe  very  truth  which  they  do  not  de- 
sire. As  preacher,  the  final  responsibility  rests  with  him. 
They  have  called  him  to  be  their  teacher  because  they 
credited  him  with  ability  to  teach;  if  he  does  not  bring 
them  a  message  from  God,  he  is  not  faithful  to  the  trust 
which  they  have  reposed  in  him.  The  physician  who  in- 
quires what  is  agreeable  to  his  patient,  rather  than  what 
is  good  for  him,  is  false  to  his  profession.  So  the  pastor 
who  is  loyal  to  his  flock  will  hearken  most  diligently  for 
the  Avord  that  God  may  give  liim. 

Still,  the  wise  pastor  will  listen  also  to  the  voice  of  liis 
people.  They,  too,  are  the  people  of  God ;  many  of  them, 
no  doubt,  are  serious  and  consecrated  men  and  women; 
it  is  by  their  godly  judgment  that  he  has  been  put  into  the 
pastorate  ;  God  is  speaking  to  them  as  well  as  to  him ;  and 
sometimes  they,  or  some  of  them,  may  hear  the  Avord  not  less 
distinctly  than  he  hears  it.  If  those  among  them  whom 
he  believes  to  be  intelligent  and  devout  should  question  his 
message,  it  would  not  be  a  sufficient  reason  why  he  should 
recall  it,  but  it  would  be  a  good  reason  why  he  should 
carefully  reconsider  it.  After  all  objections  have  been  duly 
weighed,  he  may  still  find  that  he  cannot  modify  it,  and 
he  must  be  faithful  to  the  truth  that  God  has  given  him. 
But  it  will  often  be  the  case  that  the  pastor  will  learn 
much  from  those  to  whom  he  ministers.  "  Let  him  that  is 
taught,"  says  Paul,  "  communicate  unto  him  that  teacheth 
in  all  good  things."  ^ 

Such,  then,  is  the  nature  of  the  relation  between  the 
pastor  and  his  people.  He  ought  to  be  regarded  by  them 
neither  as  a  mere  employee,  nor  yet  as  a  master,  but  as 
their  spiritual  guide  and  fellow  helper  in  the  Gospel.  He 
is  their  minister,  but  in  a  sense  which  they  must  never  dis- 
regard he  is  the  bond-servant  of  Another;  it  is  because 
they  believed  and  wished  him  to  be  such  that  they  laid 
their  hands  upon  him.  This  character  they  must  respect 
in  him,  so  long  as  they  believe  him  to  possess  it.  If  he  is 
not  to  them  the  mouthpiece  of  the  Divine  Wisdom,  he  is 
not  the  man  they  want  for  their  pastor ;  if  this  is  his  high 

1  Gal.  vi.  6. 


THE   CALL   TO   THE   PASTORATE  71 

calling,  they  should  listen  to  the  truth  he  brings  them,  and 
the  demands  he  makes  upon  them,  never  with  abject  and 
unreasoning  submission,  always  with  wakeful  and  discrim- 
inating minds,  but  with  docile  tempers  and  readiness  to 
know  and  follow  the  truth. 

The  ideal  relation  between  the  pastor  and  his  flock  will 
thus  be  seen  to  be  founded  upon  their  common  relation  to 
the  Head  of  the  church.  The  minister  and  those  to  whom 
he  ministers  all  are  called  with  a  heavenly  calling.  All 
of  them  are  about  their  Father's  business.  The  minister  is 
a  servant  of  God ;  so  is  the  man  who  walks  in  the  furrow 
or  pushes  the  plane ;  so  is  the  woman  "  who  sweeps  a  room 
as  for  God's  laws."  All  are  in  some  true  measure  in- 
spired, but  none  is  infallible  ;  each  has  need  to  correct, 
by  comparison  with  the  truth  given  to  others,  his  own 
inspirations :  — 

"  For  all  we  have  power  to  see  is  a  straight  staff  bent  in  a  pool."  ^ 

The  refractions  of  our  human  imperfection  make  but 
broken  lights  of  our  best  intuitions.  And  therefore  pastor 
and  people  will  dwell  together  in  mutual  confidence  and 
expectation,  each  waiting  for  any  word  that  the  other  may 
receive,  all  remembering  that  God  is  the  author,  not  of 
confusion,  but  of  peace  in  all  the  churches  of  the  saints ; 
and  that  all  the  messages  which  he  has  inspired  must  agree 
with  one  another. 

But  how  shall  this  relation  between  minister  and  people 
be  formed  ?  Every  church  needs  a  pastor,  and  every  min- 
ister wants  a  church.  Sometimes  the  two  are  long  sepa- 
rated. How  can  they  wisely  be  brought  together  ?  How 
shall  the  church  find  a  minister,  and  the  minister  a  church? 
In  most  established  churches  this  is  not  a  practical  ques- 
tion. As  there  are  social  systems  under  which  a  maiden 
has  little  to  say  in  the  choice  of  her  husband,  so  there  are 
ecclesiastical  systems  under  which  the  church  is  furnished 
with  a  pastor  without  asking  its  consent.  Doubtless  some- 
thing can  be  said  in  defence  of  both  these  dispensations ; 

1  Tennyson,  The  Higher  Pantheism. 


72  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

we  are  not  liere  disputing  the  validity  of  either.  The 
Anglican  Church  numbers  more  than  eleven  thousand  par- 
ishes; for  about  a  thousand  of  these  the  Crown  provides 
pastors ;  twelve  hundred  or  more  look  to  bishops  or  arch- 
bishops for  their  leaders;  deans  and  chapters  have  the 
choice  in  about  eight  hundred  cases ;  other  dignitaries  in 
about  eighteen  hundred,  colleges  in  seven  hundred,  and 
private  patrons  in  about  six  thousand.  This  last  category 
includes  all  parishes  in  which  the  owners  of  estates  are 
charged  with  the  payment  of  the  salaries  of  incumbents ; 
to  the  proprietor  belongs  the  right  of  nomination.  Neither 
the  church,  nor  the  bishop  of  the  diocese,  has  much  voice 
in  the  matter ;  the  patron  has  it  all  his  own  way. 

For  a  long  time  patronage  prevailed  also  in  the  Church 
of  Scotland,  though  here  some  form  of  consulting  the 
people  must  be  gone  through  with ;  it  w^as  a  dispute  about 
the  force  which  should  be  allowed  to  the  popular  veto  upon 
the  choice  of  the  patron  that  led  to  the  Disruption  of  1843, 
and  the  establishment  of  the  Free  Church.  In  1874,  pat- 
ronage was  abolished  in  the  Church  of  Scotland ;  the  people 
now  choose  their  own  ministers  under  certain  conditions. 

In  the  Protestant  Churches  of  G.ermany,  Sweden,  and 
Denmark  this  right  of  patronage  exists,  subject  to  some 
important  modifications ;  the  consistory  is  generally  allowed 
some  voice  in  the  selection  of  the  pastor. 

In  some  of  the  Protestant  churches  of  America  provision 
is  made,  by  the  polity  of  the  church,  for  furnishing  every 
congregation  with  a  minister.  The  Methodist  Episcopal 
Church  puts  the  whole  power  into  the  hands  of  its  bishops. 
But  even  when  the  ecclesiastical  rules  are  definite,  the 
principle  of  natural  selection  often  proves  too  strong  for 
the  church  machinery,  and  the  best  pulpits  are  apt  to  be 
filled  by  the  choice  of  the  congregation.  It  is  a  rule  almost 
universal  in  American  Protestant  churches  that  the  local 
church  has  the  virtual  control  of  its  own  pastorate.  The 
selection  of  a  pastor  then  becomes  an  important  practical 
question,  —  the  most  important  question  Avith  which  any 
church  has  to  deal.    How  shall  the  church  find  its  pastor  ? 

It  would  seem  reasonable,  to  begin  Avith,  that  the  church 


THE   CALL  TO   THE   PASTORATE  73 

should  come  to  a  good  understanding  with  itself  as  to  what 
kind  of  man  it  wants  for  a  pastor.  Too  much  is  generally 
left,  in  such  cases,  to  mere  instinctive  impressions  and 
attachments. 

The  first  qualification  commonly  demanded  is  preaching 
ability.  And  this,  when  rightly  conceived,  is  indeed  a 
ca[)ital  qualification.  The  church  is  yet,  and  probably  will 
always  be,  a  teaching  body ;  efficient  and  adequate  pulpit 
power  is  therefore  always  to  be  considered  in  calling  a 
pastor.  It  is  only  to  be  remembered  that  the  main  thing 
in  a  religious  teacher  is  not  elegance  of  manner  or  elocu- 
tionary b]-illiancy,  but  the  power  of  conveying  spiritual 
truth  to  the  minds  and  hearts  of  his  hearers.  The  tempta- 
tion is  strong  to  choose  the  man  whose  discourses  cause  his 
hearers  to  exclaim,  ''How  fine!  how  eloquent  I"  instead  of 
the  man  whose  sober  words  lead  them  to  search  their  own 
hearts,  and  stir  them  to  new  efforts  and  larger  sacrifices. 
The  preacher  who  promises  to  fill  the  pews  and  swell  the 
revenues  is  too  apt  to  be  chosen,  without  much  reference 
to  his  spiritual  thoroughness.  There  is  need  of  much  seri- 
ous thought  and  prayer  when  the  church  is  looking  for 
a  preacher. 

The  social  gifts  of  a  pastor  are  also  to  be  considered. 
He  ought  to  be  a  courteous  and  kindly  man,  with  some 
genius  for  friendship,  with  the  power  of  drawing  to  him- 
self the  old  and  the  young,  and  the  strangers  within  and 
without  the  gates.  The  qualities  wliich  inspire  not  only 
respect,  but  confidence  and  affection,  are  greatly  to  be 
desired  in  a  pastor. 

It  will  be  well  also,  if  he  possess  some  good  knowledge 
of  human  nature,  and  something"  of  that  savins;-  sense  of 
humor  which  serves  as  a  lubricant  of  life's  frictions. 

It  is  involved  in  what  has  been  said  already,  tliat,  before 
all  things  else,  he  must  be  a  genuine  Christian  man,  who 
believes  from  his  heart  the  word  that  he  will  preach,  Avho 
knows  by  heart  the  Master  Avhom  he  seeks  to  commend, 
and  whose  deepest  purpose  it  is  to  seek  first  the  Kingdom 
of  God  and  his  righteousness. 

But  if  this  is  a  working  church,  one  of  the  prime  quail- 


74  CHRISTIAN   PASTOR   ANT)    WORKING   CHURCH 

fications  of  the  pastor  will  be  leadership.  The  question 
whether  he  is  a  man  who  possesses  the  gift  of  organization, 
and  the  power  of  enlisting  others  in  the  work  of  the  church, 
would  seem  to  be  very  important.  The  relation  of  the 
superintendent  of  a  factory  to  the  work  of  the  factory  is 
not  in  all  respects  similar  to  the  relation  of  a  pastor  to  a 
church ;  but  there  is,  after  all,  an  important  analogy.  So 
far  as  the  church  is  to  be  considered  as  a  working  body, 
the  question  about  the  pastor  is  simply,  not  how  much  nor 
how  good  work  he  will  do  himself,  but  how  much  he  will 
get  the  church  to  do.  And  we  have  seen  that  the  ncAV  and 
higher  conception  of  the  church  is  that  it  is  primarily  a 
working  body ;  that  it  is  formed  not  mainly  of  those  who 
seek  to  be  fed  and  ministered  unto,  but  of  those  who  are 
working  together  to  extend  the  Kingdom  of  God.  The 
church  which  has  attained  unto  this  conception  of  its  own 
vocation  will  emphasize  in  its  choice  of  a  pastor  the  func- 
tion of  leadership. 

Having  determined  what  manner  of  man  it  would  have 
for  its  pastor,  the  church  sets  forth  in  search  of  him.  In 
some  of  our  American  communions  at  the  present  time, 
there  is  no  need  that  the  church  shall  go  far  from  its  own 
doors  after  a  candidate.  As  soon  as  the  vacancy  in  its 
pastorate  becomes  known  —  sometimes  long  before  it  is 
known,  even  when  it  is  first  anticipated,  —  the  candidates 
come  flying  as  a  cloud,  and  as  the  doves  to  its  windows. 
It  is  soon  suffering  from  an  embarrassment  of  riches. 
And  the  need  of  a  sober  judgment  and  a  firm  will  in 
dealing  with  this  problem  must  soon  be  manifest. 

In  independent  churches  a  committee  is  generally  formed 
to  whom  the  matter  of  procuring  a  candidate  is  intrusted ; 
in  other  churches  the  permanent  oi^cers  —  the  session,  or 
the  vestry,  or  the  consistory,  or  the  official  board  —  may 
act  for  the  church.  It  would  seem  to  be  wise,  whenever 
the  rules  of  the  church  permit,  that  a  special  committee 
for  this  purpose  be  carefully  selected,  representing  all  the 
different  elements  of  which  the  church  is  comj30sed  and 
embodying  in  itself  the  best  wisdom  of  the  organization. 

To  the  candidates  brought  to  its  notice  the  committee 


THE   CALL   TO   THE   PASTORATE  75 

should  faithfully  a2)i)ly  such  standards  as  we  have  just 
been  considering,  and  when  the  minister  is  found  who 
seems  to  promise  a  fair  measure  of  conformity  to  them, 
his  name,  with  tlie  facts  which  the  committee  has  learned 
about  him,  should  be  reported  to  the  church.  It  would 
be  well,  of  course,  if  some  or  all  of  the  committee  could 
first  see  him  in  some  pulpit,  and  become  acquainted  with 
him,  that  they  may  testify  concerning  liim  not  from  hear- 
say merely,  but  from  personal  knowledge. 

The  question  whether  the  candidate  should  be  invited 
to  preach  in  the  church  before  the  invitation  is  extended 
to  him  is  one  to  which  it  is  not  possible  to  give  a  positive 
answer.  If  the  candidate  is  a  man  well  known  in  all  the 
churches,  such  an  exhibition  of  himself  seems  quite  super- 
fluous. Even  if  he  is  not  well  knoAvn,  the  practice  of 
requiring  him  to  preach  before  the  church  is  often  of  doubt- 
ful expediency.  The  test  is  apt  to  be  unfair.  The  better 
preacher  he  is,  the  less  likely  is  he  to  be  quite  himself  in 
such  an  ordeal.  The  consciousness  that  he  is  on  exhibi- 
tion is  not  conducive  to  the  highest  spiritual  frame  in  the 
best  preacher.  The  knowledge  that  his  own  personal  for- 
tunes are  in  an}^  way  affected  by  the  work  that  he  is  doing 
needs  to  be  put  far  away  from  him.  The  church  that 
insists  on  hearing  a  candidate  has,  therefore,  adopted  a 
method  by  which  its  own  ends  are  apt  to  be  defeated. 
Still,  it  is  possible  for  a  good  man  to  forget  himself  in 
such  an  emergency,  and  there  can  be  no  doubt  that  many 
happy  pastorates  have  been  initiated  by  this  method. 
"When  one  is  professedly  preaching  to  do  good,"  says 
Professor  Willcox,  "  it  must  be  an  awkward  matter  to 
preach  for  a  position.  But  there  are  alleviations.  You 
are  not  mercenary  in  seeking  a  pulpit.  You  can  honestly 
sa}^  '  I  seek  not  yours,  but  you.'  Then,  too,  it  is  as  much 
in  the  line  of  God's  ordering  that  you  should  preach  on 
trial  as  that  you  should  afterward  preach  as  a  pastor. 
Therefore  thoroughly  prepare  for  the  service,  commend 
yourself  to  God  for  his  presence  and  his  grace,  and  then, 
as  far  as  possible  forgetting  yourself,  aim  to  benefit  your 
hearers.     The  best  of  them  will  be  looking  for  a  man  who 


76  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

hides  behind  his  Master  and  throws  his  heart  into  his 
message."  ^  But  it  is  safe  to  say  that,  on  the  whole,  it  is 
not  only  less  embarrassing  for  the  minister,  but  wiser  for 
the  church,  if  the  whole  matter  be  intrusted  to  a  large  and 
judicious  committee,  upon  whose  report,  without  fui^ther 
investigation,  the  church  consents  to  act. 

Should  a  vacant  church,  in  any  case,  make  overtures 
to  the  minister  of  another  church  ?  Here,  also,  it  is  not 
wise  to  lay  down  hard  and  fast  rules.  Ordinarily,  it  is 
not  best  to  disturb  with  suggestions  of  removal  a  pastor 
who  is  happily  at  work.  Yet  this  cannot  be  erected  into 
a  maxim.  It  may  happen  that  a  church  in  search  of  a 
pastor  will  find  in  some  comparatively  obscure  and  unim- 
portant place  a  man  to  whom  it  can  offer  a  far  larger  op- 
portunity ;  and  it  cannot  be  wrong  for  the  church  to  make 
this  offer.  Paul  may  have  been  contentedly  working  at 
Troas,  but  the  vision  of  the  man  from  Macedonia  who 
said,  "  Come  over  and  help  us,"  constrained  him  to  arise 
and  depart.  In  such  a  case  the  voice  of  the  people  may 
be  the  voice  of  God.  When  the  Church  of  the  Pilgrims 
in  Brooklyn  found  its  present  pastor  comfortably  settled 
in  his  Massachusetts  parish,  it  ought  not  to  have  been  pre- 
cluded, by  any  notion  of  the  exclusive  right  of  a  church 
to  its  pastor,  from  calling  him  to  the  position  which  he 
has  filled  for  so  many  years  with  honor.  No  church  pos- 
sesses any  exclusive  right  to  any  minister.  The  interests 
of  the  Kingdom  of  Heaven  are  paramount.  Every  man 
ought  to  be  in  the  place  where,  on  the  whole,  his  service 
can  be  most  effective.  A  vacant  church  may  act,  consci- 
entiously, on  this  principle,  in  calling  to  its  service  the 
pastor  of  another  church ;  and  it  is  fair  to  presume,  when 
such  a  call  is  given,  that  this  motive  has  entered  into  the 
transaction.  It  is  true  that  churches,  like  individuals, 
may  act  selfishly,  that  the  main  consideration  may  be  the 
social  aggrandizement  of  the  local  church  making  the  call ; 
but  that  ought  not  to  be  assumed,  nor  charged  without 
abundant  evidence. 

Churches  thus  dispossessed  of  their  pastors  are  apt  to 

1  The  Pastor  amidst  his  Flock,  p.  24. 


THE  CALL  TO   THE  PASTORATE  77 

make  complaints  which  imply  a  sweeping  accusation  against 
all  churches  and  all  ministers.  They  say  that  the  pastor 
has  been  tolled  away  by  the  offer  of  a  higher  salary  and 
a  more  conspicuous  position  ;  they  resent  this  trespass  on 
their  demesne,  and  denounce  the  perpetrators  of  it.  All 
this  indicates  not  merely  a  bad  temper,  but  a  sad  estimate 
of  the  motives  governing  Christian  people  in  their  work. 
If,  indeed,  their  pastor  is  a  man  who  can  be  induced  "b^ 
to  abandon  the  post  of  duty  by  sordid  or  selfish  consider- 
ations, why  should  they  wish  to  retain  him?  Has  not 
the  church  that  drew  aw^ay  from  them  a  false  and  fickle 
shepherd  done  them  the  greatest  possible  service  ?  Their 
pastor  has  gone  from  them  either  for  selfish  or  for  unself- 
ish reasons.  If  his  reasons  are  unselfish,  they  have  no 
right  to  complain  ;  if  they  are  selfish,  it  is  absurd  for  them 
to  complain. 

It  must,  however,  be  said  that  the  vacant  church,  which 
thus  seeks  to  remove  from  his  field  of  labor  a  pastor  in 
active  service,  ought  to  be  sure  that  it  is  acting  consci- 
entiously in  the  matter.  It  must  not  assume  that,  because 
its  congregation  is  large  and  its  position  is  more  conspicu- 
ous, it  offers  necessarily  a  more  important  post  of  duty. 
The  work  which  this  minister  is  performing  may  be  so 
fruitful,  and  his  adaptation  to  it  so  peculiar,  that  any  at- 
tempt to  draw  him  away  from  it  would  be  manifestly 
wrong.  Every  church  must  proceed  in  this  business  with 
a  deep  and  prayerful  sense  of  its  responsibility,  not  for 
its  own  welfare  alone,  but  for  the  interests  of  its  sister 
church  and  of  the  Kinc^dom  of  Heaven.  To  build  it- 
self  up  by  pulling  doAvn  otlier  churches  is  not  the  prin- 
ciple on  which  it  is  founded.  It  is  surely  possible  for  a 
Christian  church  to  understand  and  observe,  in  its  rela- 
tions with  its  sister  churches,  the  law  of  Christ  the  Lord. 

The  question  whether,  in  the  formation  of  the  pastoral 
relation,  the  initiative  should  be  taken  by  the  church  or 
by  the  minister  is  one  of  some  practical  interest.  Ordi- 
narily, it  would  appear,  the  church  sliould  be  first  to 
act.  Although  to  the  church  the  feminine  pronoun  is 
applied,   custom    seems   to   require   that  the   proposition 


78  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

should  come  from  her  and  not  from  him.  There  is  a 
seeming  indelicacy  in  the  direct  approach  by  a  minister 
to  a  church.  The  decisive  action  must  be  taken  by  the 
church,  and  for  this  reason  the  overture  should,  ordinarily, 
come  from  the  church. 

The  normal  condition  of  the  minister's  mind  in  this 
matter  would  seem  to  be  one  of  passivity.  It  is  natural, 
under  the  law  of  the  Kingdom,  for  him  to  say,  "I  am 
where  I  am,  because  God  has  placed  me  here ;  I  would 
not  have  come  hither  unless  there  had  seemed  to  be  provi- 
dential leadings ;  I  ought  to  stay  here  until  Providence 
makes  it  clear  that  he  wants  me  somewhere  else.  When 
I  am  sure  that  he  has  called  me  to  a  more  important  or 
more  difficult  work  I  will  go."  This  is  not  always  the 
proper  attitude  of  the  minister's  mind,  for  Providence  may 
have  made  it  plain  to  him  that  he  might  probably  do 
better  work  elsewhere,  before  Providence  has  shown  him 
the  opening.  And  therefore  it  may  sometimes  be  his  duty 
to  seek  a  change.  The  conditions  of  his  health,  or  of  that 
of  his  family,  may  indicate  the  wisdom  of  such  a  change ; 
he  may  have  discovered  that  the  peculiar  kind  of  work 
required  in  his  present  parish  is  work  to  which  he  is  im- 
perfectly adapted ;  he  may  know,  by  a  careful  study  of  his 
own  capabilities,  that  he  could  do  more  effective  work  in 
a  different  field ;  he  may  feel  that  the  opportunity  to 
employ  elsewhere  the  intellectual  capital  which  he  has 
accumulated  here,  would  set  him  free  for  other  highly 
important  services  which  here  he  cannot  render.  And 
therefore  he  may  wisely  desire  a  change,  although  he  feels 
that  it  would  be  unwise  for  him  to  abandon  his  present 
work,  and  indelicate  for  him  to  offer  his  services  to  any 
vacant  church.  It  is  this  state  of  things  which  makes  it 
lawful  and  expedient  to  give  to  the  vacant  church  the 
right  to  open  negotiations  with  the  pastor  in  active  ser- 
vice. Often  it  iinds  a  man  in  precisely  this  state  of  mind, 
and  its  inquiry  opens  to  him  a  clear  path  of  duty.  But  it 
need  not  be  laid  down  as  a  universal  rule  that  the  minister 
must  always  wait  until  the  church  has  spoken.  "  Should 
one  seek  for  a  pulpit,  or  passively  wait  till  Providence 


THE  CALL  TO  THE  PASTORATE  79 

opens  the  way  for  it?"  is  a  question  which  Professor  Will- 
cox  puts  into  the  mouth  of  a  theological  student.  And 
his  answer  is :  ''  Faith  is  not  inactive.  Faith  and  works 
belong  together.  But  do  not  apply  in  person  to  a  vacant 
church.  Commonly  it  would  prejudice  your  case.  Some 
pastor  or  theological  teacher  can  be  found  to  introduce 
you."i  The  customs  of  the  churches  being  what  they  are, 
this  would  seem  to  be  the  proper  principle  of  action.  The 
minister  who  has  determined  that  a  change  of  parish  would 
be  wise  for  him  can  usually,  without  any  indelicacy,  make 
that  decision  known  to  a  judicious  friend,  who  will  see 
that  his  name  is  properly  presented  to  vacant  churches. 

One  rule  is  to  be  always  observed,  both  by  the  vacant 
church  and  by  the  ministerial  candidate.  No  church 
should  enter  into  negotiations  with  a  second  candidate 
while  it  has  one  before  it  whose  case  is  not  yet  determined; 
and  no  minister  should  permit  himself  to  be  considered  as 
a  candidate  by  a  church  until  he  is  positively  assured  that 
that  church  is  negotiating  with  no  candidate  with  respect 
to  whom  it  has  not  reached  a  decision.  The  plainest  dic- 
tates of  good  sense  and  Christian  decency  should  enforce 
upon  every  church  the  rule  of  one  candidate  at  a  time,  and 
should  require  every  minister  to  see  to  it  that  the  church 
lives  up  to  this  rule.  Nothing  is  more  scandalous  than  that 
a  church  should  pass  through  its  pulpit  a  line  of  candidates, 
suspending  judgment  upon  them  until  it  has  heard  a  con- 
siderable number,  and  then  picking  and  choosing  among 
them.  Into  such  a  competition  no  self-respecting  minister 
will  consent  to  go.  Out  of  such  conflicts  over  candidates, 
the  bitterest  and  most  disgraceful  church  quarrels  often 
arise.  The  church  should  permit  but  one  name  at  a  time  to 
be  presented  to  it ;  not  until  it  has  determined  that  it  does 
not  want  this  man,  should  it  open  negotiations  with  any 
other  man,  or  permit  him  to  appear  in  its  pulpit  as  a  pos- 
sible candidate.  The  condition  into  which  churches  are 
sometimes  thrown  by  long  periods  of  candidating,  and  of 
disputation  over  candidates  is  melancholy  in  the  extreme. 
The  whole  attitude  of  the  congregation  becomes  critical 

1  The  Pastor  amidst  his  Flock,  p.  24. 


80  CHKISTIAK  PASTOR  AND   WOKKIKG  CHUKCH 

and  captious ;  the  people  come  to  listen,  not  with  devout 
and  receptive  minds,  but  with  itching  ears ;  sesthetical 
standards  replace  spiritual  standards  ;  the  question,  "  How 
much  good  can  I  find  in  this  message  ?  "  is  overlaid  by  the 
question,  "How  do  I  like  this  messenger?"  Add  to  this 
the  disagreements  and  alienations  which  such  strife  in- 
volves, and  a  state  of  things  is  revealed  which  offers  an 
unpromising  field  to  the  wisest  and  most  devoted  pastor. 

Yet  it  is  quite  possible  that  the  experience  of  seeking  a 
minister  should  bind  the  church  together  in  a  closer  fellow- 
ship, and  deepen  the  sources  of  its  spiritual  power.  Cases 
are  not  unknown  in  which  tlie  church  left  vacant  has  come 
together  in  a  prayerful  spirit,  and  has  sought  so  earnestly 
to  be  divinely  guided  in  its  search  for  a  pastor  that  a  new 
baptism  of  love  and  gentle  consideration  has  descended 
upon  it;  all  its  deliberations  have  been  full  of  harmony 
and  sweet  reasonableness ;  each  has  sought  to  conform  his 
choice  to  the  will  of  the  others,  and  to  make  the  general 
good  rather  than  his  personal  preference  the  standard  of 
his  judgment,  and  when  the  new  pastor  has  come,  he  has 
found  a  warm  welcome  from  a  united  and  happy  church. 

One  word  of  caution  is  not  superfluous.  No  church 
should  admit  to  its  pulpit,  no,  not  for  a  single  service,  a 
man  who  does  not  come  with  the  clearest  and  amplest  and 
most  recent  credentials  of  ministerial  standing.  However 
it  may  be  in  other  lands,  it  is  true  that  in  the  United  States 
not  a  few  ministerial  vagrants  are  abroad,  and  many  of 
them  are  plausible  villains,  with  smooth  tongues  and  tak- 
ing ways,  who  are  able  to  do  incalculable  injury  to  those 
churches  which  harbor  them  even  for  a  day.  "  These  are 
they  that  creep  into  houses  and  lead  captive  silly  women," 
and  no  less  silly  men;  and  the  church  that  unwittingly 
gives  them  a  footing  is  apt  to  repent,  at  its  leisure,  of  its 
unwise  hospitality.  The  pains  that  are  taken  by  most 
Christian  communions  to  keep  the  lists  of  their  ministers 
clean,  and  to  allow  no  discredited  name  upon  them,  are 
not  needless ;  the  purpose  is  to  protect  the  churches  against 
adventurers.  It  is  easy  for  any  man  who  has  a  right  to 
the  confidence  of  his  brethren  to  bring  clear  and  ample 


THE   CALL   TO   THE   PASTORATE  81 

evidence  of  the  fact.  Tlie  papers  should  be  recent,  and 
explicit ;  it  would  be  better  if  testimony  as  to  their  genuine- 
ness should  be  furnished  by  some  neighboring  minister  of 
the  same  communion.  Simple  carelessness  about  this  on 
the  part  of  church  officials  has  resulted,  not  seldom,  in  the 
blighting  of  characters,  the  blasting  of  lives,  and  the  rend- 
ing of  the  church  in  twain.  For  it  is  a  melancholy  fact 
that  the  most  obvious  scoundrel,  if  he  be  a  fluent  and  in- 
sinuating person,  is  generally  able  to  attach  to  himself 
and  to  lead  away  a  considerable  portion  of  almost  any 
congregation.  Important  churches  in  the  United  States 
have  been  divided  by  men  whose  proper  place  was  the 
penitentiary.  It  is  a  grave  responsibility  which  is  taken 
by  church  officers  who  admit  an  unknown  or  doubtful 
candidate  to  the  pulpit  of  their  church. 

One  or  two  other  matters  of  practical  interest  should 
be  referred  to.  The  question  may  arise  whether  a  call 
which  is  not  unanimous  should  be  accepted.  The  answer 
of  Professor  Willcox  is,  on  the  whole,  judicious  :  "  '  That 
depends.'  Ask  several  questions.  How  large  is  the  mi- 
nority ?  Are  they  persons  of  weight  or  influence  ?  Are 
they  obstinate  or  reasonable  ?  Is  their  opj^osition  based 
on  reasons  that  you  can  probably  remove  ?  Seek  candid 
answers  to  these  questions.  Seek  them  not  only  from 
your  friends,  but  directly  from  the  objectors  themselves. 
But  avoid  implying  that  you  submit  to  the  objectors  the 
decision  of  the  matter.  If  you  conclude  to  accept  the 
call,  give  your  first  attention,  after  settlement,  to  the  mi- 
nority. As  the  foremost  duty  conciliate  them.  Many  a 
pastor  soon  has  a  united  church  split  into  factions.  Many 
a  pastor  who  begins  his  work  with  a  divided  church  soon 
has  tliem  harmoniously  united."  ^  The  only  qualification 
needful  here  is  that  the  efforts  at  conciliation  of  the  mi- 
nority, after  settlement,  should  not  be  too  demonstrative. 
It  is  rather  better  to  assume  that  there  is  no  minority,  and 
to  treat  those  who  were  supposed  to  constitute  it  with 
the  same  consideration  and  courtesy  that  are  offered  to  the 
rest. 

1  The  Pastor  amidst  his  Flock,  p.  27. 
6 


82  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

Another  question  concerns  the  temporalities.  The  min- 
ister is  a  man  amongst  men,  with  what  are  known  as  secu- 
lar obligations  and  responsibilities,  with  physical  needs,  with 
a  family,  presumably,  to  provide  for,  and  it  is  one  of  the 
prime  necessities  of  his  position  that  he  meet  all  the  just 
demands  of  his  neighbors,  promptly  and  honestly.  One 
thing  that  cannot  be  tolerated  in  any  minister  of  Christ 
is  financial  looseness  or  irregularity.  The  minister  who 
is  always  in  debt,  and  who  leaves  a  legacy  of  unpaid 
claims  behind  him  in  every  parish  is  never  able,  by  the  elo- 
quence of  the  pulpit,  to  counteract  the  damage  done  by 
his  example.  Therefore,  as  a  matter  of  course,  the  min- 
ister must  be  enabled,  by  his  people,  to  provide  things 
honest  in  the  sight  of  all  men.  It  is  not  necessary  that 
the  stipend  should  be  large,  for  the  actual  necessaries  of 
life  cost  but  little  ;  but  it  is  necessary  on  the  part  of  the 
minister  that  he  should  live  within  his  income,  be  it  large 
or  small,  and  it  is  necessary  on  the  part  of  the  people  that 
it  be  promptly  paid.  A  fair  and  explicit  understanding 
on  this  matter  between  minister  and  people  is  advisable, 
at  the  outset.  The  minister  may  wisely  say,  "I  propose, 
with  the  favor  of  God,  to  owe  no  man  anything  but  love  ; 
therefore  I  hope  that  my  people  will  not  permit  themselves 
to  be  in  any  other  kind  of  debt  to  me."  It  is  generally 
far  easier  for  the  church  to  meet  engagements  of  this  na- 
ture promptly  than  to  bring  up  large  arrearages  ;  to  insist 
upon  a  business-like  policy  is  to  lighten  the  burden  of  the 
church.  There  is  often  a  Avoful  lack  of  common  honesty 
in  the  administration  of  church  finances,  and  the  influence 
of  the  church  is  greatly  impaired  thereby.  It  is  not  well 
that  the  minister  should  be  burdened  with  the  financial 
administration ;  the  less  he  needs  to  know  about  it,  the 
better ;  but,  on  the  other  hand,  there  are  certain  princi- 
ples of  punctuality  and  probity  which  the  church  ought 
to  observe  in  all  its  business  relations,  and  it  is  not  to  the 
credit  of  the  minister  if  these  principles  are  violated.  He 
is  bound  to  see  that  the  administration  of  church  affairs 
conforms  to  the  highest  principles  of  morality. 


CHAPTER  V 

THE    PASTOR    IN    HIS    STUDY 

The  Christian  minister  is  first  of  all  a  student.  This 
is,  indeed,  the  primary  designation  of  all  followers  of 
Christ.  Before  they  were  called  Christians  at  Antioch 
they  were  called  disciples  in  Jerusalem,  in  Capernaum,  and 
along  the  banks  of  the  Jordan.  The  great  name  of  the 
Founder  of  Christianity  is  Master,  that  is,  Teacher ;  and 
the  generic  description  of  those  who  bear  his  name  is  dis-j 
ciple,  that  is,  student.  '^  To  this  end  have  I  been  born," 
said  the  Chi'ist,  "  and  to  this  end  have  I  come  into  the 
world,  that  I  should  bear  witness  to  the  truth.  Every 
one  that  is  of  the  truth  heareth  my  voice." 

When  we  are  told  by  the  Lord  himself  that  the  disciple 
must  be  as  his  Master,  it  is  involved  in  that  saying  that 
the  student  must  become  a  teacher ;  it  is  for  this  that  he 
studies,  that  he  may  be  qualified  to  teach.  The  Master 
himself  was  a  learner  before  he  was  a  Teacher.  As  a 
child  he  advanced  in  wisdom  and  in  stature :  "  They  found 
him  in  the  temple,  sitting  in  the  midst  of  the  teachers, 
both  hearing  them  and  asking  them  questions."  ^  And 
his  method  throughout  his  earthly  ministry  was  that  of 
the  teacher.  He  "  went  about  in  all  Galilee,  teaching  in 
their  synagogues  and  preaching  the  Gospel  of  the  King- 
dom." 2  And  his  oreat  discourse  was  delivered  after  the 
manner  of  an  instructor  rather  than  an  orator ;  "  when  he 
had  sat  down,"  —  the  posture  of  the  teacher,  —  "  his  dis- 
ciples came  unto  him,  and  he  opened  his  mouth  and 
taught  them."  And  to  those  who  had  l)een  sitting  at  his 
feet  he  said  when  he  sent  them  forth,  "  Freely  ye  received, 
freely  give."  ^  He  who  teaches  must  first  be  a  student, 
and  he  studies  that  he  may  teach. 

1  Luke  ii.   40.  2  Matt.  iv.  23.  3  Matt.  x.  8. 


84  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

We  need  not  forget  that  the  Christian  minister  has 
other  functions  than  that  of  the  didactic  instructor.  He 
is,  to  begin  with,  to  be  a  living  illustration  of  the  truth 
which  he  teaches.  Unless  it  can  be  said,  with  some  good 
measure  of  verity,  of  him  as  of  his  Master,  "  He  is  the 
truth,"  his  teaching  will  not  be  influential.  He  must 
have  digfested  and  assimilated  the  vital  word  which  he  tries 
to  utter ;  it  must  have  become  bone  of  his  bone  and 
flesh  of  his  flesh,  else  it  will  have  but  little  power  on  his 
lips. 

There  is  also  that  great  work  of  evangelism  which  is 
sometimes  distinguished  from  the  work  of  teaching,  and 
there  is  a  sense  in  which  the  distinction  may  be  main- 
tained. Christ  said,  ''  Go  ye  therefore  and  make  disciples 
of  all  the  nations,  baptizing  them  into  the  name  of  the 
Father  and  of  the  Son  and  of  the  Holy  Ghost ;  teach- 
ing them  to  observe  all  things  whatsoever  I  commanded 
you."  ^  Men  were  to  be  made  disciples,  and  then  to  be 
taught ;  that  is  to  say,  they  were  first  to  be  enlisted  and 
enrolled,  and  then  instructed.  In  a  certain  large  sense 
this  ought  always  to  be  true.  The  greater  part  of  the  in- 
struction which  men  receive  follows  rather  than  precedes 
the  date  of  their  discipleship.  They  become  disciples  not 
because  they  are  fully  instructed,  but  because  they  desire 
instruction.  The  preaching  which  awakens  in  their  minds 
this  desire  is  what  we  rightly  call  evangelistic  preaching. 
And  yet  there  is,  in  these  days,  a  great  deal  of  the  element 
of  teaching  in  the  best  of  the  evangelistic  preaching.  It 
is  difflcult  to  separate,  in  fact,  the  function  of  the  teacher 
from  that  of  the  evangelist.  It  is  unfortunate  for  both  of 
them  when  they  are  separated.  The  evangelist  who  does 
not  care  to  teach  is  apt  to  become  a  bad  kind  of  sentimen- 
talist ;  and  the  teacher  who  has  no  evangelistic  fervor  is 
apt  to  degenerate  into  a  critic  or  an  essayist. 

The  minister,  as  we  have  seen,  and  shall  further  see, 
is  also  a  leader  of  men,  an  organizer  and  inspirer  of  spir- 
itual activities.  And  yet  this  is  all  to  come  as  the  result 
of   his  teaching,  —  because   the   truth  which  he   has   im- 

1  Matt,  xxviii.  19,  20. 


THE   PASTOR   IN   HIS    STUDY  85 

parted  to  his  hearers  has  awakened  in  them  the  desire  of 
service,  and  has  pointed  out  to  them  the  work  that  needs 
to  be  done.  In  order  that  this  desire  of  theirs  may  be 
sane  and  healthful,  and  in  order  that  his  leadership  may 
be  wise  and  effective,  there  is  need  that  he  should  be  a 
patient  and  faithful  student.  The  man  of  God  who  is 
''  furnished  completely  unto  every  good  work  "  must  be 
a  patient  and  thorough  student.  He  must  not  only  know 
his  boolis,  he  must  know  men ;  he  must  be  familiar  with 
the  experience  of  the  world ;  he  must  be  able  to  avoid, 
in  his  leadership,  the  rocks  and  shoals  on  which  many 
generous  enterprises  have  been  wrecked.  Thus  it  becomes 
evident  that  before  he  can  be  a  good  leader  he  must  be  a 
patient  learner. 

It  may  be  said,  however,  that  the  function  of  the  Chris- 
tian minister  is  mainly  that  of  the  prophet ;  that  his  equip- 
ment for  his  task  must  come,  not  through  study  but  through 
inspiration  ;  that  the  truth  which  he  is  to  teach  and  the 
Avisdom  by  Avhich  he  is  to  guide  will  be  given  him  directly 
from  heaven  ;  that  the  true  Word  of  God  which  it  is  his 
vocation  to  declare  and  incarnate  is  immediately  communi- 
cated to  those  who  have  the  spirit  of  faith;  that  there- 
fore study  is  superfluous  ;  that  meditation  and  prayer  are 
the  only  true  methods  of  preparation  for  the  minister's 
work.  It  is  scarcely  needful  to  confute  this  crude  con-( 
ception,  but  it  may  be  well  to  give  a  little  thought  to  the 
necessary  relation  between  study  and  inspiration.  That 
the  relation  has  Ion  or  been  recognized  amongf  rational  men 
may  be  suggested  by  the  fact  that  in  the  days  when  the 
prophetic  function  was  most  exalted  among  the  Hebrews 
there  were  schools  of  the  prophets.  Even  then  some  study 
was  deemed  necessary  to  fit  a  man  to  be  a  prophet.  If 
it  is  the  breath  within  the  flute  that  makes  the  melody, 
there  is  still  need  of  much  careful  fashioning  of  the  flute 
before  it  receives  the  breath. 

The  fact  of  inspiration  —  the  immediate  communication 
of  the  truth  and  life  of  God  to  the  soul  of  the  preacher  — 
is  indeed  the  one  great  fact  that  none  must  miss.  For 
every  preacher   there  is  access  to  the  very  heart  of  the 


86  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

spiritual   reality.     Prophets   we  must  be,    and   not   mere 

reciters  of  traditions  learned  by  rote.     It  is  only  when 

"  The  finger  of  God,  a  flash  of  the  Will  that  can. 
Existent  behind  ail  laws,"  ^ 

touches  our  lips  that  we  speak  with  authority.  A  strong 
statement  of  this  need  is  found  in  Mr.  Robert  F.  Horton's 
Verhicm  Dei.  The  possibility  of  inspiration,  the  truth  that 
even  in  these  days  the  Word  of  God  is  nigh  to  the  mouth 
and  the  heart  of  every  devout  man,  the  fact  that  the 
preacher  is  not  called  merely  to  report  what  he  has  been 
taught  that  some  one  once  knew  about  God  and  his  King- 
dom, but  what  he  himself  knows  about  it,  —  all  this  is  here 
set  forth  most  impressively.  Whatever  reservations  one 
may  wish  to  make  concerning  some  of  these  statements, 
he  will  feel,  as  he  reads  these  burning  pages,  that  the 
prophetic  function  is  not  wholly  obsolete.  And  yet  it  will 
also  be  clear  that  this  mystic  has  not  disregarded  the  in- 
tellectual discipline  by  which  the  prophet  is  prepared  to 
receive  the  message.  Every  page  gives  evidence  of  patient 
and  profound  study.  Language,  philosophy,  history,  lit- 
erature, all  have  helped  to  furnish  the  transparent  medium 
through  which  the  Avinged  word  flies  to  its  mark.  The 
vivid  metaphor,  the  felicitous  phrase,  the  just  discrimina- 
tion, the  vital  analogy,  could  not  have  been  given  to  an 
untrained  mind.  So  it  must  always  be.  If  the  message 
comes  from  God,  the  form  which  the  message  takes  must 
be  largely  determined  by  the  dimensions  and  the  furniture 
of  the  mind  through  which  it  is  communicated. 
/  Language  is  the  instrument  by  which  the  greater  part 
of  the  minister's  work  is  done.  If  he  has  a  message  to 
deliver,  it  will  be  conveyed  in  the  forms  of  human  speech. 
The  Word  of  God  must  reach  the  minds  of  men  through 
the  language  of  men.  All  revelation,  all  inspiration,  is 
conditioned  by  this  fact.  There  can  be  no  more  revela- 
tion than  there  is  language  to  convey.  A  truth  for  which 
no  word-mould  has  been  prepared  is  a  truth  that  can- 
not be  directly  communicated.  Every  written  or  spoken 
revelation  consists   of  words ;    and  the   words  are  manu- 

1  Browning,  Abt  Vogler. 


THE   PASTOK   IN   HIS    STUDY  87 

factured  by  men.  The  relation  of  this  fact  to  the  theory 
of  an  inerrant  revelation  ought  to  be  well  considered. 
That  a  revelation  absolutely  without  flaw  could  be  given 
through  a  medium  so  cloudy,  by  an  instrument  so  inexact, 
so  full  of  imperfection,  so  constantly  undergoing  repair,  as 
human  language  is  and  must  be,  could  be  maintained  by 
no  one  who  has  the  slightest  acquaintance  with  philology. 
The  revelation  may  be  sufficient  for  all  the  purposes  of 
the  spiritual  life,  —  its  very  imperfection  may  adapt  it  to 
our  needs,  —  but  infallible  it  cannot  be. 

Nevertheless,  this  instrument  of  human  language,  intri- 
cate and  com})lex  in  its  structure,  constantly  changing  in 
its  forms,  growing  as  human  experience  grows,  always  ap- 
proaching that  perfection  which  it  can  never  reach,  —  this 
is  the  instrument  by  which  the  truth  of  God  is  conveyed 
to  the  mind  of  man  ;  and  it  is  also  the  instrument  by 
means  of  which  men  communicate  with  one  another.  It 
goes  without  saying  that  the  better  a  man  understands  the 
instrument,  the  more  familiar  he  is  with  its  structure  and 
its  possibilities,  the  more  perfectly  he  can  convey  his  own 
conceptions  to  the  minds  of  other  men.  And  it  is  not  less 
true  that  the  Spirit  of  all  truth  can  use  the  mind  thus 
trained  and  equipped  to  convey  messages  which  could  not 
be  given  to  minds  less  perfectly  furnished.  One  of  the  first 
things  that  Paul  found  to  thank  God  for,  when  he  began 
to  write  his  first  letter  to  the  Corinthians,  was  that  they 
had  been  enriched  in  Christ  Jesus  "  in  all  utterance^  and  in 
all  knowledge."  The  enrichment  of  our  utterance,  the 
improvement  of  all  those  faculties  by  which  thought  finds 
expression,  —  this  must  ever  be  a  large  part  of  the  duty  of 
all  wlio  desire  to  be  the  messengers  of  God  to  men. 

The  fact  of  inspiration  is,  therefore,  and  must  always  be, 
a  very  homely,  familiar  fact.  It  was  so  in  the  days  of  the 
prophets  and  apostles,  it  will  be  so  in  the  millennium,  it 
ought  to  be  so  now.  The  primary  reason  why  more  of  the 
Word  of  God  has  come  to  us  through  Isaiah  and  Paul  than 
throuofh  other  men  is  that  the  minds  of  Isaiah  and  Paul 
were  better  fitted  to  receive  these  sublime  truths  than  the 
minds  of  other  men.     This  fitness  may  have  been  due  in 


88  CHEISTIAN   PASTOR   AND   WORKING   CHURCH 

part  to  providential  causes,  but  it  must  have  been  largely 
explained  by  the  thoroughness  with  which  they  had. pre- 
pared themselves  for  such  mediumship. 

The  laws  which  govern  the  inspiration  of  the  prophet 
must  be  in  many  respects  similar  to  those  which  govern 
the  inspiration  of  the  artist.  The  artist  must  become 
familiar  with  the  forms  by  which  beauty,  the  beauty  of 
wliicli  his  art  is  the  vehicle,  finds  its  best  expression. 
Long  and  painful  courses  of  discipline  are  needful  in  order 
that  he  may  gain  the  power  of  utterance.  There  is  a  lan- 
guage for  him  to  learn,  and  the  task  is  difficult  and  tedious. 
We  have  been  told  that  poets  are  born,  not  made ;  but  if 
this  implies  that  all  their  powers  are  the  gift  of  nature, 
and  that  none  of  them  is  due  to  training,  it  is  far  from  the 
truth.  The  poet,  for  his  part,  was  first  compelled  to  learn 
the  language  in  which  he  writes ;  a  great  deal  of  patient 
training  was  expended  on  him  by  his  mother,  and  his  nurse, 
and  all  the  household,  before  he  was  able  to  articulate  the 
simplest  words  of  our  common  speech.  Later  he  was  led 
by  many  tutors  through  the  mysteries  of  alphabet  and 
spelling-book  and  grammar;  there  is  no  royal  road  even 
for  poets  through  these  mysteries ;  the  knowledge  must  be 
gained  by  toil.  After  the  rudiments  of  the  language  have 
been  mastered,  there  is  a  great  deal  more  for  him  to  learn 
of  the  idioms  and  forms  by  means  of  which  the  spirit  of 
beauty  finds  expression  in  language.  And  after  the  tech- 
nique of  his  art,  so  to  speak,  has  thus  been  acquired,  if  he 
is  to  be  an  interpreter  of  nature  and  of  life  —  and  this,  as 
we  are  taught,  is  the  poet's  function  —  there  will  be  room 
for  long  years  of  patient  study  of  nature  and  of  life  before 
he  will  be  able  to  interpret  them  to  any  clear  purpose. 
Some  men  get  this  preliminary  training  more  easily  than 
others  do,  —  get  it,  indeed,  almost  unconsciously,  —  but 
they  must  get  it,  before  they  can  do  genuine  poetic  work. 
And  it  is  when,  with  faculties  thus  trained,  with  tastes 
thus  purified,  with  vision  thus  sharpened,  the  poet  stands 
in  the  presence  of  nature  or  of  life  that  his  inspiration  be- 
comes productive.  The  delight  in  beauty,  the  swift  insight 
into  truth,  have  found  a  voice. 


THE   PASTOR   IN   HIS    STUDY  89 

True  it  is  that  all  this  study  and  discipline  would  be 
worthless  if  through  the  forms  thus  furnished  the  spirit  of 
life  did  not  breathe.  The  inspiration  is  the  essential  thing. 
Life  is  diviner  than  form.  Yet  life  is  never  formless.  The 
poet's  power  is  not  all  the  gift  of  nature.  The  old  adage 
is  one  of  those  vicious  antitheses  in  which  the  thinor  denied 
is  not  less  true  than  the  thing  affirmed.  The  poet  is  born 
and  made.  His  faculty  is  from  nature,  his  facility  is  from 
art.  The  tuneful  breath  is  divine,  but  the  instrument 
through  which  it  speaks  is  fashioned  for  its  work  by  the 
care  and  skill  of  man. 

Of  every  kind  of  art  this  principle  holds  true.  The 
musician  must  prepare  himself  by  the  same  kind  of  disci- 
pline. There  is  a  certain  manual  facility  which  can  be 
gained  only  by  the  most  patient  toil.  Abt  Vogler  is  right 
when  he  tells  us  by  the  lips  of  Robert  Browning  that  the 
melodies  and  harmonies  that  flood  his  thought  as  he  sits 
improvising  at  the  organ  are  not  products  of  art ;  but  if 
art  had  not  had  the  training  of  his  fingers  they  would 
never  have  found  expression. 

The  principle  is  not  different  in  the  case  of  the  minister,  \ 
even  when  we  are  thinking  of  his  prophetic  function. 
Prophecy  is  the  divine  Word  spoken  by  the  human  voice, 
and  the  voice  must  be  trained  for  speaking.  Surely  it 
must  be  to  him  who  has  most  carefully  disciplined  both 
heart  and  mind  by  patient  and  long  study  of  the  truth 
within  liis  reach,  that  the  larger  truth,  the  unifying  truth, 
will  be  given,  —  that  the  spirit  of  prophecy  will  be  imparted 
in  largest  measure.  Inspiration  is  not  caprice ;  it  must 
follow  the  law  which  conditions  all  divine  intervention  in 
behalf  of  men.  The  gods  help  those  who  help  themselves. 
The  grace  of  God  is  not  given  to  relieve  us  from  effort  or 
to  discharge  us  from  responsibility,  but  to  supplement  our 
powers,  and  to  stimulate  our  activity.  Luther  said  that 
prayer  is  study,  and  it  is  true,  —  bene  ordsse  est  bene  stu- 
duisse ;  but  it  is  not  less  true  that  study  is  prayer.  The 
diligent  preparation  of  the  mind  for  the  heavenly  gifts 
is  the  indispensable  condition  of  the  bestowment  of  these 
gifts. 


90  CHRISTIAN  PASTOR   AND   WORKING   CHURCH 

The  minister  who  has  sjDent  many  years  in  the  University 
and  the  Theological  School  has  evinced  his  conviction  that 
study  is  an  essential  part  of  the  preparation  for  the  work 
of  the  ministry.  Possibly,  however,  there  may  lurk  in  the 
corner  of  some  mind  the  notion  that  the  period  of  prepara- 
tion is  the  period  of  study,  and  that  the  pastorate  will  be 
devoted  to  other  kinds  of  activity  in  which  study  will  not 
be  an  essential  part.  The  conception  was  once  quite  preva- 
lent that  when  a  man  had  passed  through  the  professional 
school  his  education  was  substantially  finished.  That,  in- 
deed, has  been,  so  far  as  the  ministry  is  concerned,  a  pretty 
general  understanding.  It  has  often  been  supposed  that 
the  minister  is  taught  in  the  theological  school  all  that  it 
is  needful  or  proper  for  him  to  know ;  that  it  is  rather 
dangerous  and  even  disloyal  for  him  to  venture  beyond 
the  boundaries  there  prescribed  for  his  thought;  that  one 
of  the  chief  functions  of  the  theological  seminary  is  to  lead 
the  student  all  round  the  field  of  investigation,  and  show 
him  authoritatively  the  limitations  thereof,  and  to  say  to 
him,  "  Thus  far  shalt  thou  go  and  no  farther."  But  this 
phase  of  thought  is  becoming  antiquated.  Most  of  the 
younger  ministers  know  that  the  teachings  of  the  theologi- 
cal institution  are  no  more  final  tlian  those  of  the  academic 
department ;  that  the  function  of  the  divinity  school,  like 
that  of  every  other  school,  is  best  fulfilled  Avhen  it  has 
taught  us  how  to  study.  In  the  theological  college  the 
minister  learns  the  use  of  the  tools  that  he  Avill  be  handling 
all  his  life.  He  is  not  to  spend  his  life  in  rehearsing  the 
lessons  that  he  learned  there ;  things  new  and  old  will 
come  forth  every  week  from  his  treasury. 

But  if  the  divinity  school  is  a  place  where  we  learn  to 
study,  it  would  seem  that  the  subjects  of  study,  after  the 
work  of  the  ministry  is  entered  upon,  would  be  likely  to 
be,  to  a  considerable  extent,  the  same  as  those  which  oc- 
cupied us  in  the  preparatory  period.  We  have  not  mas- 
tered those  subjects  ;  we  have  been  fairly  introduced  to 
them ;  we  go  on  from  the  point  at  which  the  teachers 
leave  us  in  the  paths  into  which  they  have  led  us  ;  we 
proceed  to  build  on  the  foundation  which  they  have  helped 


THE   rASTOK   IN   HIS    STUDY  91 

US  to  lay.  Whatever  it  was  wortli  our  while  to  study  in 
the  clays  of  preparation  it  will  be  worth  our  while  to  keep  on 
studying  after  our  Avork  is  begun.  If  Hebrew  and  Greek 
were  wisely  placed  in  the  curriculum,  the  minister  in  his 
study  cannot  afford  to  drop  them.  Of  course  his  manner 
of  using  these  languages  Avill  be  modified ;  he  will  not 
necessarily  continue  to  study  them  philologically,  —  tliere 
should,  at  any  rate,  be  little  need  of  studying  them  in  this 
way ;  he  will  employ  them  rather  as  the  instruments  of 
investigation ;  he  will  not  study  the  ancient  languages ; 
he  will  study  history  and  archaeology  and  sacred  litera- 
ture and  theolog}^  by  means  of  the  ancient  languages. 

Other  studies  of  the  professional  school  will  be  treated 
in  the  same  manner.  The  author  of  the  Epistle  to  the 
Hebrews  counsels  those  to  Avhom  he  is  writing  to  "  leave 
the  word  of  the  beginning  of  Christ"  behind  them,  and 
press  on  to  perfection,  —  not  laying  over  and  over  the 
foundations,  but  going  on  to  build  on  the  foundations.^  This 
is  the  true  method  for  the  studious  minister.  The  history 
of  doctrine,  the  history  of  philosophy,  are  full  of  instruc- 
tion; the  light  which  they  throw  upon  the  evolution  of 
belief  is  profitable  for  guidance ;  some  general  knowledge 
of  the  course  which  religious  tliought  has  followed,  every 
Christian  teacher  ought  to  have.  But  it  may  be  ques- 
tioned whether  the  effort  to  trace  the  speculations  of  the 
church  through  all  their  vagaries  is  altogether  worth 
while ;  whether  we  have  not  expended  upon  the  eluci- 
dation of  these  erratic  and  fruitless  efforts  after  religious 
certainty  time  that  might  have  been  more  productively 
employed.  A  great  deal  of  wood,  hay,  stubble,  has  been 
heaped  together  in  past  ages  on  the  true  foundation,  and 
the  fire  of  criticism  has  already  consumed  the  lai'ger  part 
of  it ;  to  what  extent  it  is  worth  Avhile  for  the  working 
pastor  to  reconstruct,  from  their  ashes,  these  vanished 
systems,  is  an  open  question.  The  tliinking  which  has 
advanced  to  some  sure  conclusion  may  be  profitably  stud- 
ied ;  the  thinking  that  conducts  us  into  a  cul  de  sac  or  a 
bottomless  bog  may  be  safely  neglected.     Even  in  the  divin- 

1  Heb.  vi.  1,  2.     R.  V.  Marg. 


92  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

ity  school  these  studies  of  morbid  theology  and  abortive 
philosophy  might  be  wisely  abbreviated ;  outside  the  semi- 
nary, the  busy  pastor  is  not  likely  to  pursue  them.  It 
may  sometimes  be  useful  to  know  what  not  to  believe,  but 
the  proper  nutriment  of  faith  is  not  negations.  The  value 
of  contrast  and  comparison  in  elucidating  truth  is  not  to 
be  denied,  yet  in  our  efforts  to  reach  certainty  we  may 
easily  spend  too  much  time  in  the  contemplation  of  what 
we  know  to  be  uncertainties.  A  sermon  by  a  profound 
scholar  was  once  preached  in  a  New  England  church, 
from  the  text,  "  Where  sin  abounded  grace  did  much  more 
abound,"  and  the  preacher  spent  so  much  time  in  showing 
how  sin  had  abounded,  through  the  centuries,  and  made 
such  an  appalling  picture  of  it,  that  he  was  by  no  means 
able,  in  the  few  minutes  devoted  to  the  other  phrase,  to 
counteract  the  impression ;  so  that  his  discourse,  without 
his  intending  it,  exactly  contradicted  his  text,  and  left  his 
hearers  with  the  feeling  that  though  grace  had  somewhat 
abounded,  sin  did  always  and  everywhere  exceedingly 
superabound.  The  laws  of  proj)ortion  must  not  be  dis- 
obeyed ;  they  should  govern  our  studies  as  well  as  our 
speech ;  and  they  require  that  the  great  affirmations  should 
always  prevail ;  that  life  and  not  death  should  evidently 
have  the  mastery ;  that  the  things  which  cannot  be  shaken 
should  occupy  the  uppermost  place  in  all  our  thinking. 

Perhaps  the  same  maxim  will  relegate  studies  of  an 
apologetic  nature  to  a  secondary  place.  If  it  is  not  wise 
to  fill  our  minds  with  the  futile  speculations  of  past  centu- 
ries, it  may  not  be  wise  to  spend  a  great  deal  of  time  on 
the  doubts  and  denials  of  the  present  century.  Too  much 
stress  must  not  be  laid  on  this  admonition,  for  the  present 
difficulties  of  many  minds  in  every  intelligent  congrega- 
tion must  be  met  by  the  preacher,  and  if  the  preacher  is 
to  meet  them  he  must  understand  them.  But  when  a  man 
begins  to  preach  the  Gospel  the  great  underlying  verities 
of  the  Kingdom  of  Heaven  ought  to  be  settled  in  his  mind 
beyond  questioning  ;  it  should  not  be  necessary  for  him  to 
keep  convincing  himself  that  they  are  true.  That  will 
not  be  a  fruitful  ministry  which  is  continually  digging  up 
the  germinal  truth  to  see  if  it  is  alive. 


THE   PASTOR   IN   HIS    STUDY  93 

As  to  the  directions  which  the  minister's  study  should 
take,  it  is  possible  to  speak  only  in  a  general  way.  l^ut 
there  are  two  main  lines  which  he  may  profitably  follow 
in  liis  studies.  The  problems  about  which  his  thought 
will  chiefly  revolve  are  the  problems  of  the  soul  and  the 
problems  of  society. 

By  problems  of  the  soul  are  intended  those  which  relate 
to  tlie  fundamental  facts  of  character,  —  ethical  and  spir- 
itual, rather  than  ontological  questions.  The  existence  of 
the  spiritual  realm  and  the  main  facts  of  that  realm  are 
the  postulates  of  the  pastor's  problems.  That  love  and 
not  law  is  the  heart  of  the  universe ;  that  there  is  a  con- 
scious God,  our  Father,  who  loves  men  and  seeks  their 
welfare  ;  that  between  the  spirit  of  man  and  the  Spirit  of 
God  there  may  be  fellowship  and  communion,  so  that 
light  and  help  and  peace  and  power  can  flow  from  the 
grace  that  abounds  to  the  need  that  implores ;  that  man 
is  a  free  spirit  whose  choices  determine  his  own  destiny,  — 
all  this  is  assumed.  Any  man  who  is  in  doubt  on  any  of 
these  propositions  stultifies  himself  by  accepting  the  office 
of  a  Christian  pastor.  His  problem  is  not  to  assure  him- 
self of  these  things,  but  to  bring  them  home  to  the  lives 
of  men. 

This  involves,  first,  a  patient  study  of  the  facts  of  human 
nature.  The  men  and  women  and  children  of  his  parish 
and  his  vicinage  will  be  the  principal  objects  of  his  study. 
He  is  likely  to  find  a  great  variety  of  types  among  them 
and  all  sorts  of  tendencies ;  the  laws  of  character  are  work- 
ing themselves  out  before  his  eyes  ;  he  will  see  some  sowing 
to  the  flesh  and  reaping  corruption,  and  others  sowing  to 
the  spirit  and  reaping  life  everlasting ;  retribution  will 
not  be  an  obscure  fact  to  a  minister  who  keeps  his  eyes 
open ;  redemption  should  not  be.  A  most  fascinating 
study  is  this  to  which  his  vocation  calls  him ;  it  uncov- 
ers many  painful  facts  ;  it  raises  many  hard  questions  ; 
but  it  is  more  interesting  and  more  significant  than  any 
other  subject  which  can  engage  the  human  intellect.  And 
every  minister  can  be  and  must  be  an  original  investiga- 
tor.    Genuine  laboratory  work  is  demanded  of  him.     He 


94  CHRISTIAN  PASTOR  AND  WORKING  CHURCH 

must  not  get  his  knowledge  of  human  nature  wholly  or 
mainly  from  books,  though  books  may  greatly  aid  him  in 
interpreting  his  phenomena.  What  other  careful  observ- 
ers have  seen  will  guide  him  in  his  search.  But  first-hand 
knowledge  is  imperative.  The  people  with  whom  he  is 
dealing  will  be  apt  to  know  whether  he  is  speaking  from 
tradition  or  from  observation ;  he  must  be  able  to  say, 
"  We  speak  that  we  do  know,  and  testify  that  we  have 
seen." 

The  power  of  the  teaching  of  Jesus  lay,  as  a  recent 
writer  has  told  us,  in  the  appeal  to  life.  Jesus  taught 
with  authority,  and  not  as  the  scribes,  because  he  adhered 
closely  to  the  facts  of  nature  and  of  human  nature.  More 
than  one  hearer,  like  the  woman  at  the  well,  cried  out  in 
wonder,  "  He  told  me  all  that  ever  I  did."  It  is  not  for 
any  of  us  to  know  as  perfectly  as  he  knew  what  was  in 
man,  but  it  is  possible  for  all  of  us  to  follow  his  method. 

One  large  division  of  Christian  theology  is  Anthropol- 
ogy, the  doctrine  of  man.  What  is  the  ideal  man  ?  What 
are  the  elements  of  his  constitution?  What  are  the  normal 
and  the  abnormal  tendencies  of  his  nature  ?  Has  he  any 
verifiable  relations  to  other  powers  above  or  beneath  him  ? 
If  there  are  evidences  of  disease  and  disorder,  what  is  the 
probable  outcome  of  these?  Such  are  tlie  primary  ques- 
tions of  the  Christian  thinker.  Now  it  is  obvious  that  the 
truth  about  all  this  musb  be  gathered  by  the  study  of  human 
nature.  There  is  no  other  source  of  knowledge.  If  the 
Bible  gives  us  any  information  about  this,  it  must  be 
simply  a  repetition  of  what  is  before  our  eyes,  every  day, 
in  living  examples.  The  Bible  may  have  something  to 
tell  us  about  the  remedy  for  the  ills  of  human  nature, 
which  we  could  not  learn  from  the  study  of  human  nature 
itself ;  but  these  ills  themselves  are  part  of  our  own  ex- 
perience, and  no  other  statement  about  man  can  possibly 
outweigh  in  authority  that  which  is  based  upon  a  broad 
and  careful  induction  of  the  facts  of  human  nature.  The 
right  way  to  study  the  geography  of  Bible  lands  is  to  ex- 
plore the  lands  themselves,  and  explain  the  references  of 
the  Bible  to  them ;  the  right  way  to  study  the  condition 


THE    PASTOR   IN    HIS   STUDY  95 

of  tlie  human  race  upon  the  earth  is  to  investigate  the 
facts,  and  compare  witli  them  the  statements  of  the  Bible. 
We  shall  lind  many  statements  in  the  Bible  that  will 
throw  much  light  upon  our  investigations ;  but  our  doc- 
trine of  man  must  rest,  after  all,  on  facts  which  we  ourselves 
can  verify. 

It  will  be  found,  indeed,  that  the  more  careful  our  in- 
vestigations are,  and  the  more  complete  our  induction,  the 
more  perfectly  will  the  doctrine  of  Jesus  respecting  the 
nature  and  needs  of  man  be  verified.  The  better  we  know 
the  facts  of  human  nature  as  they  are  displayed  before  our 
eyes,  and  as  they  report  themselves  in  our  own  conscious- 
nesses, the  more  sure  we  shall  be  that  He  did  indeed  know 
what  was  in  man ;  that  he  spake  as  one  having  authority 

—  the  authority  of  perfect  knowledge  —  when  he  dis- 
coursed of  the  human  soul  and  its  problems.  But  it  is 
better,  in  our  treatment  of  all  this  matter,  to  appeal  as  he 
constantly  did  to  life,  and  to  bring  confirmation  for  his 
words  from  the  experience  of  men. 

It  has  been  said  that  books  may  greatly  help  the  min- 
ister in  his  study  of  anthropological  and  spiritual  problems. 
Books  contain  a  record,  more  or  less  complete,  of  human 
experience,  —  a  report  upon  the  facts  of  life.  Patrick  Henry 
said  that  experience  was  the  only  light  by  which  his  feet 
were  guided ;  it  may  be  doubted  whether  his  words  were 
true  of  himself,  and  whether  they  have  been  true  of  any 
great  leader  of  men.     There  are  other  and  diviner  guides 

—  pillars  of  fire  by  night,  and  of  cloud  by  day.  The  ideals 
that  transcend  experience,  the  intuitions  that  throw  light 
forward  on  our  path  are  also  to  be  trusted.  But  if  experi- 
ence is  not  the  only  guide,  it  is  a  safe  guide  in  many  paths, 
and  the  record  of  it  which  we  find  in  books  is  of  the  great- 
est value.  Is  it  not  true  that  for  the  minister  more  help  is 
to  be  found  in  literature  proper  than  in  science  or  philoso- 
phy? Matthew  Arnold's  familiar  saying  is  to  be  remem- 
bered,—that  our  understanding  of  life  is  enlarged  and 
purified  by  means  of  "  getting  to  know  on  all  the  subjects 
which  most  concern  us,  the  best  which  has  been  thought 
and  said  in  the  world,  and  through  this  knowledge  turn- 


96  CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

ing  a  stream  of  fresh  and  free  thought  on  all  our  stock 
notions  and  habits."  ^  The  best  that  has  been  thought  and 
said  in  the  world  is  to  be  found  in  books,  in  sermons  and 
essays,  in  history  and  biography,  in  fiction  and  poetry. 
Much  of  this  literatui'e  is,  of  course,  worthless ;  all  of  it 
must  be  studied  with  a  discriminating  mind ;  but  it  should 
not  be  cUificult  for  the  scribe  instructed  unto  the  kingdom 
of  heaven  to  select  out  of  all  that  has  been  said  in  the  world 
something  of  the  best,  that  it  may  turn  "  a  stream  of  fresh 
and  free  thought "  upon  the  facts  collected  in  his  own 
investigations.  The  great  poets,  the  great  novelists  are 
always  dealing  with  these  .very  facts  and  tendencies  of 
character ;  the  essayists  have  left  us  the  results  of  their 
thinking  on  the  same  themes,  and  the  preachers  of  many 
generations  are  ready  to  show  us  how  they  have  grappled 
with  the  problems  that  are  confronting  us. 

Best  of  all  books  for  the  pastor  are  the  good  biogra- 
phies. The  good  ones,  mark ;  there  is  nothing  worse  than 
a  bad  one.  Many  successful  pastors  bear  testimony  that 
they  have  found  more  stimulus  in  books  of  this  class  than 
"in  any  other  kind  of  literature.  Now,  as  always,  life  is 
the  light  of  men.  The  life  of  Christ,  incarnated  in  the 
lives  of  his  bravest  and  best  servants,  is  full  of  inspiration. 
The  lives  of  Clement  of  Alexandria,  Athanasius,  Savonarola, 
Colet,  Thomas  More,  Luther,  Bernard  of  Clairvaux,  Thomas 
Arnold,  Thomas  Chalmers,  Frederick  Robertson,  Charles 
Kingsley,  Norman  McLeod,  Frederick  Denison  Maurice, 
Dorothy  Pattison,  Horace  Bushnell,  will  always  be  found 
profitable  for  teaching,  for  reproof,  for  correction,  for 
instruction  in  righteousness. 

Tliat  studies  of  this  nature  will  be  most  useful  to  the 
working  pastor  is  obvious  enough.  An  artist  perfects 
himself  in  his  art  by  making  himself  familiar  with  nature, 
and  with  the  best  that  has  been  done  in  his  OAvn  depart- 
ment of  art.  The  painter  studies  nature  and  the  best 
paintings ;  the  poet  studies  nature  and  the  masterpieces 
of  literature ;  the  musician  studies  forms  of  natural  melody 
and  the  works  of  the  best  musicians.     What  they  all  crave 

^  Culture  and  Anarchij.     Preface,  p.  xi. 


THE   PASTOR    IN    HIS   STUDY  97 

is  the  power  to  convey  the  beauty  of  the  world  to  other 
minds,  and  they  study  the  works  and  the  words  in  which 
this  beauty  has  been  expressed.  Beneath  all  these  arts 
there  are  deep  questions  of  philosophy,  of  metaphysics ; 
the  artist  may  be  interested  in  these  questions,  but  his 
power  and  success  as  an  artist  depend  in  no  great  degree 
upon  his  ability  to  answer  them.  Poetry  rests  on  meta- 
physics, painting  on  perspective,  music  on  mathematics, 
but  it  is  not  by  digging  among  these  roots  that  a  man  be- 
comes an  artist.  Art  is  one  thing,  philosophy  is  another 
and  perhaps  a  higher  thing ;  but  it  is  rather  difficult  for 
a  man  to  excel  in  both. 

Is  there  not,  in  this  analogy,  some  instruction  for  min- 
isters ?  Mio-ht  not  the  minister  have  too  much  ambition 
to  be  a  philosopher,  and  too  little  care  for  the  equipment 
which  shall  fit  him  for  his  calling  ?  It  is  not  so  much  the 
solution  of  the  fundamental  problems  of  existence  as  the 
shaping  of  human  character  that  is  his  proper  task ;  and 
therefore  the  actual  working  of  the  spiritual  laws  in  the 
lives  of  men  will  be  his  chief  concern,  rather  than  the 
ontological  problems  which  underlie  all  existence.  If  this 
is  true,  then  literature,  which  deals  directly  with  life,  will 
give  him  more  practical  help  than  philosophy,  which  deals 
with  origins. 

All  that  has  been  said  about  the  studies  of  the  minister 
has  been  intended  to  throw  light  upon  the  question  re- 
specting his  use  of  the  Bible.  That  this  book,  above  all 
others,  will  be  the  subject  of  his  study,  needs  scarcely  to 
be  urged  upon  these  pages.  Anthropology  does  not  depend 
on  it,  but  Soteriology  does.  No  revelation  was  needed  to 
show  that  man  is  a  sinner ;  but  a  revelation  is  needed  to 
tell  him  of  a  Saviour.  And  no  other  book  but  the  Bible 
brings  to  him  this  clear  knowledge.  All  that  the  min- 
ister knows  about  that  Christ  whose  name  he  bears,  whose 
gospel  he  proclaims,  whose  life  he  tries  to  exemplify,  is 
contained  in  tliis  precious  book.  The  Life  whose  appear- 
ance in  the  world  nineteen  centuries  ago  has  revolution- 
ized history,  and  given  us  the  date  by  which  we  reckon 
the  things  of  time,  is  described  for  us  upon  the  pages  of 

7 


98  CHRISTIAN    PASTOil    AND    WORKING   CHURCH 

this  Book ;  we  reacFthe  record  of  the  long  ages  of  prepara- 
tion for  him ;  we  are  made  familiar  with  the  transcendent 
facts  of  his  birth  and  death  and  resurrection ;  we  hear  the 
very  word  of  him  who  spake  as  never  man  spake  ;  we  see 
the  marvellous  growth,  in  the  first  century,  of  that  King- 
dom of  his  which,  in  two  more  centuiies,  had  overspread 
a  good  part  of  the  then  known  world.  To  know  all  that 
human  language  can  tell  him  of  this  divine  Life  is  the 
minister's  first  task.  The  Book  which  puts  this  knowledge 
witliin  his  reach  is  the  one  book  of  the  world  for  him. 
His  reason,  his  imagination  will  be  always  under  its  spell. 
What  Lamartine  says  of  the  young  Bossuet  should  be  true 
of  every  minister  :  — 

"  The  Bible,  and  above  all,  the  poetical  portions  of  Holy 
Writ,  struck  as  if  with  lightning  and  dazzled  the  eyes  of 
the  child;  he  fancied  he  saw  the  living  fire  of  Sinai,  and 
heard  the  voice  of  omnij)otence  reechoed  by  the  rocks  of 
Horeb.  His  God  Avas  Jehovah ;  his  law-giver,  Moses ; 
his  high  priest,  Aaron ;  his  poet,  Isaiah,  his  country,  Ju- 
dea.  The  vivacity  of  his  imagination,  the  poetical  bent 
of  his  genius,  the  analogy  of  his  disposition  to  that  of  the 
Orientals,  the  fervid  nature  of  the  peoj^le  and  ages  de- 
scribed, the  sublimity  of  the  language,  the  everlasting 
novelt}^  of  the  history,  the  grandeur  of  the  laws,  the  pierc- 
ing eloquence  of  the  hymns,  and,  finally,  the  ancient,  con- 
secrated, and  traditionally  reverential  character  of  the  Book, 
transformed  Bossuet  at  once  into  a  biblical  enthusiast. 
The  metal  was  malleable,  the  impression  was  received  and 
remained  indelibly  stamped.  This  child  became  a  prophet ; 
such  he  was  born,  such  he  was  as  he  grew  to  manhood, 
lived  and  died,  the  Bible  transfused  into  a  man.''''  ^ 

The  devotional  reading  of  the  Bible  is,  of  course,  the 
first  and  most  important  use  of  it ;  after  this  some  critical 
knowledge  of  it  is  needed ;  but  its  use  as  the  sword  of  the 
Spirit  is  the  great  thing  for  the  pastor  to  learn.  "  To  be 
able,"  says  Dr.  Blaikie,  "  to  grasp  the  great  purposes  of 
Divine  revelation  as  a  whole  ;  to  see  at  the  same  time  the 
drift  and  bearing  of  its  several  parts ;  to  apprehend   the 

^  Quoted  by  Blaikie  in  For  the  Work  of  the  Ministry,  p.  77. 


THE   PASTOK   IN    HIS   STUDY  99 

great  lessons  of  the  various  histories,  biographies,  and  epis- 
tles, the  paral)les,  the  sermons,  the  doctrinal  statements, 
the  allegories,  the  lyrical  allusions  that  make  up  Holy 
Scripture  ;  to  know  where  to  find  the  most  striking  state- 
ments on  any  subject  which  Scripture  embraces  ;  to  make 
one  part  throw  light  on  another,  and  bring  out  the  chief 
lessons  of  the  whole  are  attainments  of  inestimable  value 
to  the  preacher  of  tlie  Word."  ^ 

All  this  falls  in  with  Matthew  Arnold's  true  contention 
that  the  Bible  is  literature  and  not  science  nor  philosophy. 
When  it  is  so  regarded  and  treated  we  get  the  best  results 
of  our  study.     The  questions   of  criticism,  now  so  hotly 
debated,  are  of  temporary  interest ;  it  is  necessary  for  the 
minister  to  have  some  knowledge  of  the  matters  in   dis- 
pute ;  but  the  staple  truths  with  which  he  deals  are  not 
touched   by    these  discussions.     The   Bible,    intelligently 
studied,   will    throw  just   as  much  light   on  questions  of 
conduct,  on  the  laws  of  the  spiritual  life,  under  the  new 
hypothesis  as  it  has  ever  given  us  under  the  old  hypothe- 
sis —  perhaps  a  little  more.     Some  moral  confusion  may 
be  avoided   by  recognizing  as   altogether  human  certain 
elements  which  were  formerly  supposed  to  be  divine.     It 
is  a  great  gain  to  be  discharged  from  the  task  of  defend- 
ing the  historicity  of   certain   narratives,  and  to  be  able 
to  give  our  whole  attention  to  their  moral  and  spiritual 
values.     The  question  whether  Jonah  was  swallowed  by  a 
fish  or  not  can  have  no  possible  relation  to  the  life  of  any 
living  man ;  but  the  moral  and  spiritual  questions  which 
the  story  so  vividly  brings  before  us  are  well  Avorthy  of 
our  attention.     The  date  of  the  Book  of  Daniel  is  a  matter 
of   curious  interest ;    the  character  of  Daniel   is  a  theme 
of  profitable  study.     ''  The   importance   of  Abraliam  and 
Daniel  does  not  lie,"  says  a  recent  writer,  "  in  their  being 
unique  personages,  but  in  their  representing  Hebrew  ideals, 
the  highest  life  of  Israel.     Of  the  reality  in  this  sense  of 
the  patriarchal  narratives  there  can  be  no  doubt  whatever. 
They  embody  profoundly  real  experiences  ;  they  were  re- 
ceived into  the  traditions  and  literature  of  Israel  because 

1  For  the  IVoik  of  the  Ministry,  p.  79. 


lOU         CHKISTIAN    PASTOR    AND    WORKING    CHURCH 

they  appealed  to,  influenced,  and  inspired  generation  after 
generation  of  pious  Israelites.  Tiiey  maintained  their 
place  through  successive  revisions  of  the  Hebrew  Bible ; 
they  have  passed  into  the  sacred  literature  of  Christianity 
and  of  Islam,  because  they  have  been  recognized  by  men 
of  many  races  and  of  many  periods  as  representative  of 
spiritual  experience  and  fruitful  of  spiritual  instruction. 
Whatever  view  may  be  held  as  to  the  origin  of  Genesis, 
its  narratives  are  no  longer  mere  histories  of  Bedouin 
sheiks  ;  they  stand  as  symbols  and  embodiment  of  what 
is  most  permanent  and  universal  in  human  nature."  ^ 

Such  is  the  merest  hint  of  the  direction  which  the  stud- 
ies of  the  minister  may  profitably  take  when  he  seeks  to 
comprehend  the  facts  of  the  spiritual  life.  It  is  all  summed 
up  by  saying  that  the  pastor's  main  interest  is  in  charac- 
ter, and  that  the  studies  which  fix  his  attention  upon 
character,  the  laws  by  wliich  it  is  conditioned,  the  influ- 
ences by  Avhich  it  is  affected,  the  motives  by  which  it  is 
governed,  the  approaches  by  which  it  is  brought  into  vital 
communication  with  the  unseen  Helper  —  are  for  liim  the 
studies  of  supreme  importance. 

j  To  the  other  great  department  of  pastoral  study,  that 
which  relates  to  the  problems  of  society,  less  space  can 
here  be  given.  But  it  should  be  evident  that  no  man  can 
be  understood  when  he  is  studied  by  himself,  because  "  no 
man  liveth  unto  himself."  The  individual  can  no  more 
be  separated  from  his  kind  in  our  study  of  his  spiritual 
problems  than  a  stamen  can  be  separated  from  the  rest  of 
the  flower  in  our  study  of  its  nature,  —  than  a  hand  can 
be  separated  from  the  rest  of  the  body  in  our  study  of  its 
uses.  It  is  in  his  social  relations  that  the  spiritual  activi- 
ties of  the  man  find  exercise. 

The  individual  and  the  society  in  which  he  lives  are  as 
inseparable  as  the  inside  and  the  outside  of  a  curve.  But 
it  is  necessary  for  us  to  study  the  areas  on  both  sides  of 
the  curve.  The  individual  finds  his  perfection  by  seek- 
ing first  the  Kingdom  of  God.     And  the  one  sublime  con- 

1  Rev.  W.  H.  Bennett,  in  Faith  and  Criticism ;  Essays  by  Congregation- 
alists,  p.  29. 


THE    PASTOR   IN   HIS    STUDY  101 

ception  which  must  never  depart  from  the  mind  of  the 
minister  is  the  thought  of  the  Kingdom  of  God,  for  whose 
coming  he  daily  prays.  To  comprehend  this  Kingdom; 
to  gain  that  anointing  of  the  vision  by  which  he  shall  be 
able  to  discern  it;  to  become  sure  that  it  is  a  present 
reality ;  to  understand  the  nature  of  the  laws  by  which  it 
is  governed ;  to  trace  the  movements  of  those  unseen 
Powers  that  are  working  to  establish  it ;  to  learn  how  to 
help  in  extending  its  boundaries  and  in  confirming  its 
dominion,  —  this  is  a  large  part  of  the  life  work  of  the 
Christian  minister. 

The  question  is  sometimes  raised  whether  the  minister 
should  devote  much  time  to  the  study  of  sociology.  If 
the  relation  of  the  individual  to  society  is  what  we  have 
represented  it  to  be,  it  would  appear  that  studies  of  this 
nature  involve  the  very  substance  of  the  learning  which 
he  must  acquire.  If  the  Kingdom  of  God  is  here  in  the 
world,  if  it  is  not  a  remote  possibility,  but  a  present 
fact,  and  if  it  is  every  man's  first  business  to  seek  it,  then 
those  studies  which  are  called  sociological  must  put  the 
minister  in  possession  of  the  facts  and  laws  of  this  king- 
dom. Here,  as  in  the  case  of  the  individual  soul,  he  will 
find  his  induction  confirming  the  teachings  of  Christ; 
he  will  find  obedience  to  the  law  of  Christ  bringing  health 
and  peace  and  contentment  and  social  welfare,  and  diso- 
bedience producing  poverty  and  anarchy  and  social  dis- 
integration. The  kingdom  of  God  is  discerned  not  only 
in  the  blessings  which  it  brings,  but  in  the  woes  which 
are  inherited  by  those  who  depart  from  its  precepts. 
And  these  are  the  facts  which  confront  the  minister  on 
every  side.  He  ought  to  be  familiar  with  them.  They 
are  the  voices  with  which  God  is  speaking  directly  to  him 
and  to  the  people  of  his  generation.  A  thoroughly  scien- 
tific sociology,  a  sociology  which  takes  in  all  the  facts 
of  the  existing  social  order,  which  recognizes  the  fact  of 
human  freedom,  which  includes  the  facts  of  historical 
Christianity  and  studies  the  actual  working  in  the  world 
of  the  Christian  morality,  will  furnish  a  proof  of  the 
truth  of  Christianity  which  no  caviller  can  gainsay.     Such 


102         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

studies  have  a  great  apologetic  value.  They  show  that 
Christianity  has  never  yet  been  fairly  tried  anywhere  in 
the  world;  but  they  indicate  by  cumulative  evidence 
that  the  partial  trials  which  have  been  made  of  it  prove 
it  to  be  the  only  social  rule  that  will  bring  peace  and 
good-will,  with  happiness  and  plenty.  The  minister  who 
does  not  know  this  is  not  thoroughly  furnished  for 
his  work  as  a  Christian  teacher.  The  fact  is  one  that 
vitally  concerns  his  people ;  it  is  the  one  fact  which  they 
ought  to  recognize  in  all  their  conduct.  The  work  of 
the  church,  in  its  largest  sense,  is  the  enforcement  of 
this  truth.  The  Christianization  of  society,  in  all  its  parts 
and  organs,  is  the  high  calling  of  the  church.  How  any 
minister  can  properly  guide  his  people  in  this  work  with- 
out faithfully  studying  the  conditions  of  the  society  in 
the  midst  of  which  he  is  living  it  would  be  difficult  to 
explain. 

Of  course  this  study  will  involve  some  familiarity  with 
political  and  economic  science,  for  the  kingdom  of  heaven 
rules  in  every  department  of  society.  But  so  far  as  politi- 
cal science  is  divorced  from  ethics  and  becomes  a  mere 
consideration  of  expediencies,  and  so  far  as  economics 
confines  itself  merely  to  material  interests,  and  leaves 
out  of  sight  the  larger  interests  of  humanity,  the  minister 
of  the  Gospel  has  no  concern  with  either  of  them.  It  is 
a  question  whether  sciences  which  undertake  such  a  frac- 
tional investigation  of  human  life  have  value  for  any  one  ; 
but  if  any  one  can  find  profit  in  studying  them  let  him 
do  so ;  the  Christian  minister  has  other  and  more  im- 
portant business.  When  he  studies  social  questions,  his 
sole  interest  in  them  is  found  in  their  relation  to  the 
facts  of  the  spiritual  realm.  What  he  seeks  to  know 
is  the  effect  of  social  conditions  upon  character  —  the 
character  of  individuals  and  of  the  social  organism.  That- 
the  character  of  every  man  is  deeply  and  constantly  af- 
fected by  the  society  in  the  midst  of  which  he  lives,  we 
have  seen  already ;  how  can  the  minister  of  Christ,  whose 
high  calling  respects  only  the  values  of  character,  be 
unmindful    of    those   social   forces    which   so   powerfully 


THE   PASTOR   IN    HIS    STUDY  103 

tend  to  shape  the  characters  of  the  men  and  women  to 
whom  he  ministers? 

So  long  as  the  old  individualistic  philosophy  prevails  it 
is  possible  to  think  of  saving  men  as  separate  souls,  with- 
out paying  any  regard  to  the  social  order.     But  as  soon 
as  the   conception    of   society  as   an  organism  enters  the 
mind,  —  as  soon  as  it  becomes  evident  that  we  are  indeed 
members    one    of    another,  —  then  the   attempt    to  fence 
off  religion  into  a  department  by  itself  becomes  manifestly 
absurd.     The    question  whether  any  individual   is    living 
rightly,  —  whether   he   is   saved,    in   fact,  —  can   be    an- 
swered only  by  considering  how  his  life  affects  the  society 
in  which  he  lives.     If  his  life  is  a  savor  of  death  unto 
death  to  those  with  whom  he  associates,  it  is  idle  to  talk 
of  him  as  a  "saved"  man.     The    distinctive    quality  of 
the  saved  is  their  power  of  saving  the  society  in  which 
they  live.     They  are  the  salt  of  the  earth.     But  in  order 
to  know  whether  his  life  rightly  affects   the   society  in 
which  he  lives,  we  must  have   some   clear  conception   of 
what  that  society  ought  to  be.     The  separation  of  spiritual 
problems  from  social   problems  is,  therefore,  a  most   mis- 
chievous business ;  it  rends  asunder  what  God  has  joined 
together;    it  can  only   result  in  sterilizing   religion  and 
in  demoralizing  society.     That  is  a  painful  story  which 
tells  us  of  the  rise   in  the  early  church  of  those  purely 
theological    distinctions    by   which    this    separation   was 
effected.     A  failure  to  comprehend   the    true  doctrine  of 
the  Incarnation  lies  at  the  root  of  it  all.     The  faith  for 
which  Athanasius  stood  against  the  world  would  never 
have   given   room   to   this    deadly  heresy.     We   have  no 
time  to  study  the  origin   of   that    "  principle  of   dualism 
which   sanctioned   the    divorce   between   the   human   and 
the  divine,  the  secular  and   the    religious,  the   body  and 
the  spirit."     But  we  shall  find,  if  we  look  into  the  matter, 
that,  in  the  language  of  another,  it  "  runs  through  all  the 
institutions  of  the  Middle    Ages,  affecting   not   only   the 
religious   experience,  but  the  political  and  social   life    of 
Christendom.     As  a  theological  principle  it  underlies  as- 
ceticism  in   all   its   forms ;    it   creates   and   enforces   the 


104         CHRISTIAN   I^ASTOR   AND   WORKING   CHURCH 

distinction  between  sacred  and  profane  things,  holy  days 
and  common  days,  between  the  clergy  and  the  people, 
the  church  and  the  world,  the  pope  and  the  emperor,  the 
city  of  God  and  the  city  of  man.  As  a  theological  princi- 
ple it  reigned  supreme  from  tlie  time  of  Augustine  till 
the  age  of  the  Reformation."  ^  If,  since  the  Reformation, 
its  reign  has  not  been  unchallenged,  it  is  still  able  to 
affect  very  powerfully  the  thought  and  the  conduct  of 
many  of  the  stanchest  of  the  Reformers.  And  it  is  not 
difficult  to  see  that  the  whole  evangelistic  work  of  the 
church  has  been  paralyzed  by  this  unnatural  bisection 
of  human  life.  No  valuable  work  can  be  done  for  the 
individual  which  does  not  keep  constantly  in  mind  his 
social  relations. 

It  may  be  said  that  the  minister  should  study  sociology, 
indeed,  but  only  Christian  Sociology ;  that  he  has  no  use 
for  merely  scientific  sociology.  Here,  again,  the  old  dual- 
ism crops  out.  It  is  assumed  that  there  is  a  sociology 
which  is  scientific,  which  is  anti-Christian  or  non-Christian. 
But  sociology  is  the  science  of  society.  As  such  it  ought 
to  be  able  to  formulate  for  us  the  law  of  the  best  human 
society.  But  it  does  so  simply  by  collecting  and  com- 
paring all  the  facts  and  tendencies,  and  drawing  from  them 
the  proper  inferences.  Much  social  science,  so-called,  fails, 
like  many  other  attempts  at  science,  of  being  truly  scien- 
tific, because  it  either  overlooks,  or  does  not  properly  esti- 
mate some  of  the  facts  of  the  social  order.  Thus  Mr.  Kidd, 
in  his  stimulating  book  on  ''  Social  Evolution  "  has  pointed 
out  to  the  sociologists  that  they  have  wholly  failed  to  make 
due  account  of  the  one  capital  fact  in  the  development  of 
Western  Civilization.  There  may  therefore  be  works  treat- 
ing of  social  science  which  would  not  be  profitable  read- 
ing, for  any  minister  of  the  Gospel,  because  they  either 
carelessly  or  dogmatically  exclude  some  of  the  ruling  ideas 
or  elements  of  modern  society.  But  the  true  objection 
to  these  books  is  not  that  they  are  not  Christian,  but  that 
they  are  not  scientific.  The  genuinely  scientific  sociology, 
which  includes  all  the    ideas,  influences,   movements,    by 

1  The  Continuity  of  Christian  Thowjht,  by  A.  V.  G.  Allen,  p.  145. 


THE    PASTOR    IN    HIS   STUDY  105 

which  society  is  formed,  and  gives  to  each  its  proper 
weight,  must  be  the  true  sociology.  If  what  is  called 
"  Christian  sociology  "  does  less  or  more  than  this  it  is  not 
worth  studying.  The  Christian  student  ma}^,  indeed,  start 
with  the  hypothesis  that  a  complete  induction  will  verify 
the  Christian  law,  "  Thou  shalt  love  tlie  Lord  thy  God 
with  all  thy  heart  and  thy  neighbor  as  thyself."  But  his 
study  ought  to  be  pursued  in  a  purely  scientific  spirit,  with 
a  determination  to  observe  all  the  facts  and  to  give  them 
their  proper  weight.  Let  us  not  be  afraid  to  subject  Chris- 
tianity to  this  test.  It  is  simply  the  test  of  reality.  If  a 
careful  and  thorough  investigation  of  the  facts  of  existing 
society  does  not  prove  that  the  Kingdom  of  God  is  here 
in  the  world,  does  not  clearly  indicate  that  the  law  winch 
Christ  has  given  us  is  the  true  law  of  human  society,  then 
there  is  no  good  reason  why  any  man  should  be  a  Christian. 
But  if  these  things  are  so,  then  there  is  a  reason  for  being 
a  Christian  that  no  sane  man  can  gainsay. 

The  minister's  study  is  also  his  oratory.  It  is  the  secret 
place  where  he  communes,  not  only  with  those  whom  God 
has  taught,  but  with  their  Teacher.  It  is  not  necessary, 
it  is  even  a  kind  of  impertinence,  to  dwell  upon  the  im- 
portance of  this  secret  communion.  He  who  is  not  fully 
aware  of  it,  not  only  has  no  right  to  preach  the  gospel,  but 
he  is  not  likely  to  be  convinced  of  its  value  by  any  word 
of  man.  "  It  may,  however,"  says  Dr.  Fairbairn,  "  l)e  laid 
down  as  a  general  principle,  that  the  whole  of  a  minister's 
labors  should  be  intermingled  with  meditation  and  prayer. 
He  should  never  be  simply  a  man  of  learning  and  study, 
for  this  itself  may  become  a  snare  to  him;  it  may  even 
serve  to  stand  between  his  soul  and  God  and  nurse  a  spirit 
of  worldliness  in  one  of  its  most  refined  and  subtle  forms. 
If  he  be  really  a  man  of  God,  experience  will  teach  him 
how  much,  even  for  success  in  study,  he  needs  to  be  under 
the  habitual  direction  of  God's  presence,  and  to  have  the 
direction  of  his  spirit.  It  will  also  teach  him  how  little 
he  can  prevail,  with  the  most  careful  pre})arations  and  ac- 
tive diligence,  in  regard  to  the  great  ends  of  the  ministry, 


106         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

without  the  special  aid  of  the  Holy  Spirit ;  how,  when  left 
to  themselves,  his  most  zealous  efforts  and  best  premeditated 
discourses  fall  to  the  ground ;  yea,  and  how  often,  amid 
the  comparatively  great  and  orderly  events  of  ministerial 
employment,  he  will  himself  err  in  counsel  and  do  that 
which  he  shall  have  occasion  to  regret,  unless  he  is  guided 
by  a  higher  wisdom  and  sustained  by  a  stronger  arm  than 
his  own.  Continually,  therefore,  has  the  true  pastor  to 
give  himself  to  prayer ;  his  study  should  also  be  his  pros- 
eucM  in  which  he  daily  holds  communion,  not  only  with 
the  better  spirits  of  the  past  and  present  through  the 
written  page,  but  with  the  Father  of  Spirits  in  the  secret 
communications  of  his  grace  and  love."^ 

"  La  priere,"  says  the  French  apostle,  "  est  necessaire 
pour  nous  maintenir  au  vrai  point  de  vue  des  choses  qui 
nous  echappe  toujours ;  pour  gudrir  les  blessures  de  I'a- 
mour-propre  et  de  la  sensibility ;  pour  retremper  le  cou- 
rage ;  pour  prevenir  I'invasion  toujours  imminente  de  la 
paresse,  de  la  frivolity,  du  relachement,  de  I'orgueil  spirituel 
ou  ecclesiastique,  de  la  vanite  de  predicateur,  de  la  ja- 
lousie de  metier.  La  priere  ressemble  a  cet  air  si  pur  de 
certaines  iles  de  I'ocean,  ou  aucune  vermine  ne  pent  vivre. 
Nous  devons  nous  entourer  de  cette  atmosphere,  comme  le 
plongeur  s'entoure  de  sa  cloche  avant  de  descendre  dans 
la  mer."  ^ 

1  Pastoral  Theology,  p.  101. 

2  Vinet,  The'ologie  Pastorale,  p.  123. 


CHAPTER   VI 

PULPIT    AND    ALTAR 

Nothing  which  has  been  said  in  the  preceding  chapters 
should  be  interpreted  as  a  disparagement  of  the  teaching 
function  of  the  Christian  minister.  This  teaching,  as  we 
have  seen,  differs  from  some  other  kinds  of  teaching  in 
being  largely  prophetic  ;  nevertheless  it  is  teaching,  the 
impartation  of  vitalized  truth.  The  minister  has  other 
functions,  as  we  have  already  seen,  and  shall  hereafter 
more  clearly  see.  Some  of  these  functions  were  but 
slightly  emphasized  in  the  earlier  treatises  on  Pastoral 
Theology ;  the  newer  concej)tion  of  the  church  in  its  rela- 
tion to  the  Kingdom  brings  them  out  in  clearer  light. 
Nevertheless  the  first  and  highest  function  of  the  Christian 
minister  is  that  of  preacher. 

The  minister's  throne  is  his  pulpit;  when  he  abdicates 
that,  to  become  an  organizer  of  charities,  or  a  purveyor 
of  amusements,  or  a  gossip  in  parlors  and  street-cars,  the 
clerical  profession  will  cease  to  hold  the  place  which  be- 
longs to  it  in  the  respect  of  men.  A  great  many  kinds  of 
work  are  now  expected  of  the  minister,  and  some  of  them 
are  of  great  importance ;  but  the  minister  makes  a  great 
mistake  Avho  permits  his  pulpit  work  to  take  a  secondary 
place.  Christ  said  that  the  one  supreme  purpose  of  his 
mission  to  the  world  was  that  he  might  bear  witness  to 
the  truth ;  and  the  same  must  always  be  the  high  calling 
of  the  servant  of  Christ.  To  pour  unto  the  minds  of  men 
a  steady  stream  of  the  truth  which  reveals  the  Kingdom  of 
God;  to  keep  the  realities  of  the  moral  order  always  be- 
fore their  thought,  —  this  is  his  one  great  business.  Men 
are  saved  from  being  conformed  to  this  world  only  when 
they  are  transformed  hi/  the  renewing  of  their  minds ;  and 
it  is  the  minister's  chief  business  to  keep  tlieii*  minds  well 


108         CHRISTIAN   PASTOFo  AND   WORKING   CHURCH 

supplied  with  the  truth  by  which  this  transformation  is 
wrought. 

In  pointing  out  the  main  lines  which  the  minister  will 
follow  in  his  studies,  we  have  indicated  the  scope  of  his 
work  as  a  preacher.  If  the  problems  of  the  soul  and  the 
problems  of  the  social  order  are  the  themes  of  his  study, 
the  interests  of  character,  and  the  interests  of  the  Kingdom 
of  God  will  be  the  topics  of  his  discourse.  Let  all  things, 
said  Paul,  be  done  with  a  view  to  building.  A  symmet- 
rical and  beautiful  character  is  the  temple  of  the  Holy 
Ghost ;  a  Christianized  society  is  the  city  of  God,  the  New 
Jerusalem,  which  is  to  stand  in  the  latter  day  upon  the 
earth.  This  temple  and  this  city  are  the  structures  which 
the  minister  of  Christ  is  called  to  build. 

Let  us  think,  first,  of  his  preaching  as  a  message  to  the 
individual.    It  used  to  be  said  that  the  chief  end  of  preach- 
ing is  the  salvation  of  souls.     If  these  terms  are  rightly 
understood  no  fault  can  be  found  with  them.     A  soul  is  a 
man ;  and  there  can  be  no  question  that  a  great  many  men 
are  in  danger  of  being  lost,  and  that  all  men  are  worth 
saving.     The  preaching  that  saves  manhood,  —  that  saves 
it  from  being-  frittered  awav  in  the  frivolities  of  life  ;  from 
being  consumed  by  the   canker  of  avarice ;    from  being 
blasted  by  the  mildew  of  idleness;  from  being  wrecked  on 
the  breakers  of  passion ;  from  being  enervated  by  luxury ; 
from  being  crippled  by  the  creeping  paralysis  of  doubt,  is 
a  kind  of  preaching  which  the  world  will  always  need. 
The  meaning  which  we  put  into  the  phrase  is  thus  a  little 
larger  than  that  which  once  it  carried ;  for  once  it  signi- 
fied very  little  more  than  getting  men  to  a  place  of  safety 
after  death.     It  is  now  pretty  generally  believed  that  if  a 
man  is  saved  in  this  word  from  selfishness  and  animalism, 
and  hate,  and  pride,  and  all  the  other  evils  that  are  de- 
stroying his  manhood,  there  is  no  need  to  be  anxious  about 
his  future  welfare  ;    while   any  assurance  of  salvation  in 
another  world  that  has  no  perceptible  influence  upon  his 
life  in  this  world  is  probably  delusive.     The  minister  is 
preaching,  then,  to  save  men,  —  to  save  them  from  sin  and 
sorrow  and  shame  :    to  save   them  from   losses  that  are 


PULPIT   AND    ALTAI;  109 

irreparable  ;  to  save  them  for  lives  of  lionor  and  nol)iI- 
ity,  and  for  the  service  of  humanity.  The  longer  any 
earnest  minister  lives,  the  more  deeply  he  will  feel  the 
need  of  such  preaching  as  this,  —  the  more  earnestly  he 
will  long  for  the  power  to  speak  the  persuasive  word  which 
shall  turn  men  from  the  ways  of  death  into  the  paths  of 
life. 

No  fault  can  be  found,  therefore,  with  the  statement 
that  a  large  part  of  the  preacher's  work  is  the  conversion 
of  men.  That  has  been  the  mission  of  preachers  and 
prophets  from  the  beginning.  In  all  the  ages  they  have 
been  crying  to  purblind  and  deluded  men,  ''  Turn  ye,  turn 
ye,  for  why  will  ye  die  ?  "  That  many  of  the  men  whom 
the  preacher  addresses  from  week  to  week  are  going  in 
wrong  directions  is  a  palpable  fact ;  it  is  his  business  to 
show  them  whither  their  steps  are  tending,  and  to  persuade 
them  to  turn.  There  are  a  great  many  people  in  all  our 
congregations  for  whom  there  is  no  salvation  but  in  a 
complete  reversal  of  their  general  course  of  life ;  and  the 
squeamishness  which  withholds  from  them  this  salutary 
truth  is  worthy  of  the  severest  censure. 

The  value  of  what  is  called  evangelistic  preaching  is 
therefore  clear;  and  it  would  seem  that  any  preacher, 
whether  he  call  himself  orthodox  or  liberal,  who  expects 
to  serve  the  ends  of  character  in  the  most  effective  way 
will  find  that  he  must  do  a  laro^e  amount  of  this  kind  of 
preaching.  The  question  of  life  or  death  with  many  a 
man  is  simply  whether  he  will  break  with  his  past  life  and 
take  a  fresh  start;  whether  he  will  take  steps  which  he 
himself  recognizes  as  revolutionary ;  whether  he  will  burn 
his  bridges,  and  so  openly  and  manfully  commit  himself  to 
another  way  of  life  that  there  shall  be  no  line  of  retreat 
left  open  to  him.  No  matter  what  the  minister's  theology 
may  be,  he  must  face  just  such  problems  as  this ;  and  he 
will  do  well  to  make  his  preaching  conform  to  obvious 
psychological  facts. 

The  old  preachers  used  to  make  a  distinction  between 
preaching  the  law  and  preaching  the  gospel.  By  the  law 
they  generally  meant  the  penalties  of  the  law ;  and  by  the 


110         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

gospel  the  promises  of  escape  from  these  penalties.  The 
matter  does  not  shape  itself  in  our  minds  exactly  as  it  did 
in  theirs,  for  we  have  come  to  see  that  the  spiritual  laws 
are  natural  laws ;  that  they  are  self-enforcing,  and  that 
the  only  way  to  get  their  penalties  remitted  is  to  stop  dis- 
obeying them.  But  Christianity  is,  as  it  has  always  been, 
a  law  as  well  as  a  gospel ;  and  the  importance  of  preaching 
the  law  is  not  fully  comprehended  by  some  of  our  most 
orthodox  preachers. 

Law  connotes  both  precept  and  penalty.  The  Christian 
precept,  which  is  grounded  in  the  nature  of  things,  which 
is,  indeed,  a  clear  induction  from  the  facts  of  human  ex- 
perience, is  summed  up  in  this  sublime  generalization : 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart  and 
soul  and  mind  and  strength,  and  thou  shalt  love  thy 
neighbor  as  thyself." 

Thou  shalt  love  thyself  with  a  rational  love  ;  with  a  love 
that  prompts  thee  to  seek  the  completion  and  fulfilment  of 
the  nature  with  which  thy  Maker  has  endowed  thee  ;  with 
a  love  that  restrains  thee  from  degrading  and  imbruting 
thyself. 

Thou  shalt  love  thy  neighbor  with  an  equal  love ;  be- 
holding and  honoring  in  him  the  same  divine  humanity 
which  is  thine  own  birthright ;  interfering  in  no  way  with 
the  development  of  his  manhood,  but  helping  him,  with 
all  wise  ministries,  to  become  what  God  meant  him  to  be. 

Thou  shalt  love  the  Lord,  thy  God,  who  is  the  Life  of 
all  that  lives,  the  Source  of  all  love,  and  the  Archetype  of 
all  perfect  ideals,  with  a  supreme  and  perfect  love. 

This  is  the  Christian  law  which  the  minister  is  to  preach 
with  all  good  fidelity  and  patience,  whether  men  will  hear 
or  forbear.  He  is  to  apply  this  law  intelligently  and  un- 
compromisingly to  all  the  interests  of  life ;  he  is  to  show 
men  that  this  is  indeed  the  way  of  life,  and  that  there  is 
no  other  safe  way.  He  will  find  that  it  is  a  very  compre- 
hensive law ;  he  will  slowly  come  to  understand  what  the 
Psalmist  meant  when  he  said,  "  Thy  commandment  is 
exceeding  broad." 

The  penalty  of  the  law  as  well  as  its  precept  he  is  also 


PULPIT   AND   ALTAR  111 

to  declare.  As  tlie  law  is  grounded  in  the  nature  of  things, 
its  penalties  are  natural.  Tliey  are  simply  the  fruit  of  our 
own  doings,  —  the  effects  of  causes  which  we  ourselves 
have  set  in  motion.  Tliis  is  the  fact  Avhich  the  preacher 
has  t(5  emphasize.  The  old  forensic  conceptions  still  hold 
sway  over  the  majority  of  minds ;  the  notion  that  penalty 
is  an  arbitrary  infliction  which  waits  to  be  visited  upon  the 
transgressor  at  some  future  assize,  and  that  the  judge  who 
inflicts  it  is  clement,  and  may  easily  be  persuaded  to  remit 
it,  —  this  is  the  popular  idea  with  respect  to  the  punish- 
ment of  sin.  One  great  part  of  the  duty  of  the  Christian 
teacher  is  to  show  men  how  immediate  and  inevitable  are 
the  consequences  of  evil  doing ;  how  sure  is  the  law  of  the 
spiritual  harvest,  that  he  who  sows  to  the  flesh  will  reap 
corruption. 

But  there  is  a  gospel  as  well  as  a  law  to  preach,  a  gospel 
of  forgiveness  and  salvation.  That  gospel  is  that  there  is 
love  as  well  as  law  in  the  universe,  and  that  love  is  the 
deepest  fact  in  the  universe,  the  foundation,  indeed,  of  all 
law.  For  while  the  retributions  of  natural  law  can  never 
be  set  aside,  the  infinite  love  is  always  seeking  to  restrain 
the  sinner  from  the  ways  of  disobedience,  to  lead  him  into 
the  ways  of  life  and  peace,  to  re-enforce  him  in  every  struggle 
to  overcome  the  evil,  to  redeem  him  from  the  bondage  of 
corruption  and  to  lead  him  into  the  glorious  liberty  of  the 
children  of  God.  And  there  are  also  remedial  forces  which 
the  divine  love  knows  how  to  use,  by  which  the  damage 
wrought  in  our  natures  by  sin  may  be  repaired  ;  a  blessed 
vis  medicatrix,  for  the  spiritual  nature,  as  well  as  for  the 
physical,  by  which  wounds  may  be  healed  and  wasted 
powers  restored.  How  it  is  that  this  saving  influence  of 
the  divine  love  finds  its  way  into  human  hearts  and  lives 
is  a  mystery;  all  life  is  a  mystery.  But  this  is  the  one 
fact  that  Jesus  came  into  the  world  to  bear  witness  to  and 
to  make  men  believe,  —  that  their  Father  in  heaven  loves 
them  and  knows  how  to  help  them  in  overcoming  the  evil ; 
that  he  can  help  them  when  they  have  lost  the  power  to 
help  themselves  ;  that  where  their  sin  has  abounded  his 
grace  can  much  more  abound ;  that  there  is  hope  for  the 


112         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

degraded,  succor  for  the  tempted,  life  for  the  dying.  This 
gospel  has  been  told  in  a  great  many  ways  ;  it  has  often 
been  encumbered  with  all  sorts  of  theological  impedimenta  ; 
but  the  substance  of  it  has  been  the  message  of  all  the  great 
preachers  of  all  the  ages,  and  the  world  needs  it  to-day 
as  much  as  ever  it  did.  It  is  the  men  who  have  a  gos- 
pel to  preach,  and  who  know  how  to  strip  it  of  its  glosses 
and  its  excrescences,  and  to  bring  the  light  and  the  joy  and 
the  hope  of  it  home  to  human  hearts,  whom  the  hungry 
world  hears  to-day  most  gladly.  A  literary  man  of  the 
present  day  bears  a  striking  testimony  to  this  truth.  "  Much 
Christian  symbolism,"  he  says,  "is  doubtless  entirely  fanci- 
ful ;  but  the  great  central  symbols  are  as  exactly  records  of 
fact  as  any  proven  scientific  proposition.  The  dogma  of 
Conversion,  the  New  Birth,  for  example,  is  no  mere  figure 
of  Mysticism,  but  a  psychological  fact  daily  illustrated  in 
the  lives  of  thousands  of  persons.  The  change  is  not  ne- 
cessarily brought  about  by  confessedly  religious  agencies  ; 
most  frequently  it  comes  of  the  mysterious  workings  of 
natural  love,  —  but  by  whatever  chance  influence  it  is  set 
in  motion,  the  fact  of  its  daily  occurrence  is  undeniable.  A 
man  is  a  brute  to-day,  and  in  a  week's  time,  without  any 
apparent  cause,  he  is  seen  to  be  undergoing  a  mystical 
change ;  a  new  light  is  in  his  face,  and  he  is  every  way  a 
new  creature.  This  is  no  invention  of  Christianity,  but 
simply  a  natural  process  which  Christianity  has  included 
in  its  body  of  spiritual  doctrine.  .  .  .  What  also  is  the 
dogma  that  man  cannot  be  '  saved '  of  himself  but  a 
recognition  of  the  obvious  fact  that  he  did  not  make  him- 
self, and  the  resulting  doctrine  of  Grace  but  a  more  im- 
pressive way  of  stating  man's  entire  dependence  for  his  gifts 
and  his  fortunes  on  a  power  beyond  his  own  control  ?  "  ^ 

But  the  preacher  has  a  message,  not  only  for  the  individ- 
ual, but  for  the  society  in  which  he  lives.  The  Gospel  of 
the  Kingdom  is  also  committed  to  him.  The  Gospel  of 
the  Kingdom !  The  breadth  and  length  and  depth  and 
height  of  it  are  yet  but  im2)erfectly  measured.  A  glorious 
gospel  it  is,  though  some  have  never  heard  it,  that  God  is 

^  The  Religion  of  a  Literary  Man,  by  Richard  Le  Gallienue,  pp.  75-77. 


PULPIT    AND   ALTAR  113 

organizing  on  earth  a  divine  society ;  that  the  New  Jerusa- 
lem, whose  walls  are  salvation  and  whose  gates  are  praise, 
is  rising  here  upon  sure  foundations  ;  that  there  is  no  need 
to  say  Lo  here,  or  Lo  there,  because  the  Kingdom  of  God 
is  ambng  us !  The  power  to  discern  this  Kingdom ;  to 
recocrnize  the  silent  forces  which  are  buildino"  it ;  to  inter- 
pret  its  legislation ;  to  identify  himself  with  it,  heart  and 
soul,  is  one  of  the  characteristics  of  the  scribe  instructed 
unto  the  Kingdom.  One  of  the  facts  that  he  needs  to  get 
most  clearly  fixed  in  his  mind  is  that  the  Christ  is  rightly 
named,  —  that  he  is  the  King ;  that  he  does  give  to  human 
society  its  law  ;  that  it  is  only  when  men  learn  to  conform 
their  political  and  industrial  order  to  his  teachings  that 
they  find  peace  and  welfare.  Christianity  is  not  merely 
for  Sundays  and  prayer-meetings,  for  closet  and  death-bed ; 
it  is  for  shop  and  office,  for  counting-room  and  factory, 
for  kitchen  and  drawing-room,  for  forum  and  council- 
chamber.  Unless  it  has  the  power  to  rule  all  these  multi- 
farious affairs  of  men  it  is  less  than  nothing  and  vanity ; 
the  sooner  the  world  is  done  with  it,  the  better.  The  main 
reason  why  it  has  failed,  thus  far,  to  gain  the  allegiance  of 
the  whole  world  is  that  its  adherents  have  contented  them- 
selves with  claiming  for  it  only  a  secondary  and  remote 
relation  to  human  affairs.  Grievously  is  Christianity  dis- 
paraged when  it  is  represented  merely  as  a  scheme  for 
getting  human  beings  safely  out  of  this  world.  When  men 
begin  to  comprehend  that  the  law  of  love  is  not  a  senti- 
mental maxim,  but  that  it  is  what  the  apostle  James  has 
named  it,  the  Royal  Law,  the  supreme  regulative  principle 
of  human  society,  and  when  they  begin  to  make  their 
business  and  their  politics  conform  to  this  law,  they  will 
discover  that  Christianity  is  not  a  failure. 

It  is  the  business  of  the  ministers  and  witnesses  of  Christ 
in  the  world  to  lift  up  his  law  into  its  rightful  regnancy, 
and  to  preach  the  Gospel  of  his  Kingdom.  It  is  a  Gospel, 
the  good  news  that  the  world  needs  to  hear.  The  whole 
creation  groans  and  travails  together  until  now,  under  the 
burden  of  strife  and  confusion  wliich  it  has  heaped  up  for 
itself  through  the  long  ages  of  greed  and  force  and  compe- 


114         CHRISTIAN   PASTOR    AND    WORKING   CHURCH 

tition,  waiting  for  the  manifestation  of  the  sons  of  God,  — 
for  the  day  when  it  shall  appear  that  men  are  of  divine 
origin,  made  to  be  ruled  by  a  heavenly  law ;  and  to  this 
groaning  world  the  tidings  of  one  who  is  able  to  compose 
its  strife  and  to  hush  its  tumult  ought  to  be  welcome. 
Doubtless  it  may  be  hard  to  make  the  multitude  believe 
the  message,  but  that  is  no  reason  why  the  messenger 
should  hesitate  to  speak  it.  And  no  man  can  tell  how  soon 
the  day  will  come,  when  the  meaning  of  it  and  the  joy  and 
glory  of  it  shall  burst  upon  the  world  with  convincing 
power.  For  as  the  lightning  cometh  forth  from  the  east, 
and  is  seen  even  unto  the  west,  so  shall  be  the  coming  of 
the  Son  of  man. 

Such  is  the  substance  of  the  twofold  message  which  the 
ministers  of  Christ  are  commissioned  to  deliver,  —  the  word 
of  salvation  for  the  man,  the  gospel  of  the  Kingdom  of 
God. 

It  would  not  be  difficult  to  find,  in  the  treatises  upon 
Pastoral  Theology,  statements  of  the  relation  of  the  pastor 
and  his  message  to  the  world  outside  the  church  which 
would  not  agree  with  the  foregoing.  It  may  be  well  to 
consider  some  of  these  statements.  Vinet,  in  his  classical 
treatise,  puts  the  question  thus :  — 

"  It  remains  to  ask  what,  apart  from  his  pastoral  rela- 
tions, the  pastor  should  be  in  his  relations  to  general  so- 
ciety. Does  he  belong  only  to  his  parish  ?  Does  he  belong 
only  to  religion  ?  "  In  the  light  of  all  that  has  been  con- 
tended for  in  this  discussion  we  might  answer  at  once, 
that  the  pastor  does  not  need  to  go  outside  of  his  pastoral 
relations  in  order  that  he  should  be  a  very  active  force  in 
general  society.  If  the  church  is  one  of  the  organs  of  the 
social  organism,  vitally  related  to  every  part  of  it,  then  the 
pastoral  relations  to  general  society  are  of  the  very  closest 
and  most  influential  character.  The  question  "Does  he 
belong  only  to  his  parish?"  is  much  like  the  question, 
"  Does  the  finger  belong  only  to  the  hand,  and  not  to  the 
whole  body  ?  "  Vinet  is  not  wholly  oblivious  of  this  fact, 
for  he  goes  on :  "  It  appears  at  first  that,  as  religion  adopts 
the  whole  of  human  life  in  order  to  elevate  it,  the  pastor 


PULT»IT   AND   ALTAR  115 

who  is  the  most  perfect  representative  of  religion  ought, 
in  the  same  degree,  to  be  representative  of  human  life.  .  .  . 
We  agree  to  all  this,  and  we  acknowledge  that  duties  may 
vary  with  times,  but  we  must  make  the  following  reserva- 
tions. Religion  is  a  specialty.  It  embraces  everything, 
but  it  is  not  everything ;  it  is  itself.  To  connect  itself 
usefully  with  the  things  of  life  it  must  separate  itself  from 
them.  Christianity  has  been  in  no  haste  to  mix  itself  with 
the  leaven  of  the  people,  or,  when  it  has  done  so,  it  has 
been  dynamically,  as  a  spirit.  It  should  be  the  same  with 
every  individual.  He  must  be  well  rooted  at  the  centre 
to  spread  his  shade  over  the  circumference.  Let  the  min- 
ister be  first  of  all  occupied  with  his  own  affairs  ;  let  him 
be  solely  a  Christian,  and  a  minister ;  as  a  consequence 
his  branches  will  spread  out  and  his  beneficent  shade  ex- 
tend itself  over  all  the  affairs  of  society."  ^ 

In  a  later  paragraph  Vinet  makes  his  meaning  a  little 
clearer.  "  The  minister  may  extend  his  ministry  by  con- 
ferring external  advantages  ;  still  when  there  are  others 
to  do  this,  let  him  confine  himself  to  his  calling.  He  may 
employ  himself  in  agriculture  when  it  is  necessary,  also 
in  schools  and  in  religious  music  ;  but  before  everything 
he  should  be  about  his  ministry.  Nevertheless,  when  it 
is  his  duty  to  act,  as  did  Oberlin  and  Felix  Neff,  by  all 
means  let  him  do  it  without  hesitation."  ^ 

With  this  compare  the  quaint  words  of  old  George  Her- 
bert: "The  Country  Parson  is  full  of  all  knowledge. 
They  say  it  is  an  ill  mason  that  refuseth  any  stone ;  and 
there  is  no  knowledge  but  in  a  skilful  hand  serves  either 
positively  as  it  is,  or  else  to  illustrate  some  other  knowl- 
edge. He  condescends  even  to  the  knowledge  of  tillage 
and  pasturage,  and  makes  great  use  of  them  in  teaching, 
because  people  by  what  they  understand  are  best  led  to 
what  they  understand  not."  ^ 

Two  questions  are  here  suggested.  Whether  a  min- 
ister should  make  himself  familiar  with  practical  affairs, 
so  that  he  may  instruct  his  people  and  set  them  a  good 

1  Theologie  Pastorale,  pp.  169,  170.  ^  Jb^l^  170, 

3  The  Country  Parson,  chap.  iii. 


116         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

example  in  their  trades  and  their  domestic  life,  as  Ober- 
lin  and  Felix  Neff  did,  is  one  question.  Doubtless  this 
is  one  of  the  duties  of  many  a  missionary ;  and  it  may 
easily  be  that  practical  skill  of  this  kind  would  often  add 
to  the  influence  of  ministers  on  the  frontiers,  and  in  the 
rural  parishes.  Nevertheless,  the  counsel  of  Vinet  is  sound, 
as  a  general  rule,  that  the  minister  had  better  not  try  to 
be  a  jack  at  all  trades ;  his  function  is  that  of  the  spiritual 
leader,  and  not  the  business  counsellor. 

What  Herbert  says  respecting  the  value  of  such  prac- 
tical knowledge  for  purposes  of  illustration  is  obvious 
enough.  Analogies  are  not  always  proofs,  but  they  help 
wonderfully  to  let  in  the  light.  None  who  sit  at  the  feet 
of  the  great  Teacher  will  fail  to  understand  this.  The 
common  men  who  listened  to  Jesus  were  astonished  at  his 
doctrine,  because  he  showed  them  the  truth  of  the  spirit 
mirrored  in  the  life  with  which  they  were  familiar.  But 
the  minister's  business  is  not  only  to  find  proofs  of  spiritual 
law  in  the  natural  world,  it  is  also  his  business  to  make 
the  spiritual  law  regnant  in  the  natural  world;  to  show 
how  all  the  realms  of  life  must  be  brought  under  the  domi- 
nation of  the  principles  of  Christianity;  and  if  this  is  his 
task  the  kind  of  separation  for  which  Vinet,  in  some  of  the 
sentences  above,  seems  to  be  pleading  is  not  possible.  And 
yet  what  Vinet  has  said  about  specialization  contains  a 
truth,  as  we  have  seen.^  The  confusion  of  the  thought 
arises  from  the  failure  to  distinguish  between  specializa- 
tion and  separation,  in  the  inability  to  see  that  the  special- 
ization of  functions  does  not  imply  any  separation  of  life, 
but  rather  a  vital  union  with  each  other  of  the  parts  thus 
specialized.  The  organic  conception  of  society  clears  up 
all  these  confusions.  One  cannot,  in  these  days,  be  "solely 
a  Christian  and  a  minister,"  any  more  than  the  hand  can 
be  solely  a  hand,  or  the  eye  solely  an  eye.  The  life  of  the 
body  is  in  all  the  organs  of  the  body ;  and  each  of  them 
ministers  to  all  the  rest,  and  finds  its  life  and  its  health  in 
the  life  and  health  of  the  whole.  All  this,  Vinet  him- 
self did  not  fail  to  see,  for  in  other  sentences  following 

1  Chap.  ii. 


PULT'IT   AND   ALTAR  117 

those  quoted  he  states  with  much  clearness  the  essential 
truths  for  which  we  are  here  contending.  "  In  short,"  he 
says,  "let  us  not  condemn  beforehand  all  extension  of  the 
ministry,  nor  undertake  to  define  its  limit ;  we  tliink  that, 
when  the  times  call  for  it,  it  is  capable  of  an  indefinite 
extension ;  but  these  times  have  their  signs  which  it  is 
necessary  to  attend  to  and  understand."  ^  And  again,  in  a 
student's  report  of  a  later  lecture  of  Vinet  appended  to 
Skinner's  translation  of  the  Tlieologie  Pastorale^  is  this 
weighty  counsel :  ''  In  a  wider  sense  we  may  say  that  the- 
ology attracts  all  to  itself,  that  it  subordinates  to  itself  all 
the  sciences,  and  receives  from  them  their  tribute.  And 
without  disputing  as  to  the  word  '  theology,'  consider  that 
there  is  not  a  development  of  the  human  mind  which  does 
not  either  benefit  or  injure  religion.  As  it  borders  on  every- 
thing so  everything  borders  on  it.  It  must  embrace  all 
life,  under  penalty,  if  it  does  not,  of  being  banished  from  it. 
This  is  true  now  more  than  ever.  Our  time,  notwithstand- 
ing its  chaotic  aspects,  is  still  a  time  of  organization. 
Piety  only  can  organize  the  world,  and  to  he  organized  the 
world  must  he  known.  Preaching,  accordingly,  that  of  the 
world  and  of  books,  must  undergo  some  modification.  The 
minister  must  know  many  things,  not  to  be  cumbered  by 
them,  but  to  serve  himself  of  them  with  reference  to  the 
one  thing  needful.  The  more  we  sift  everything,  the  more 
we  shall  be  able  to  bring  into  captivity  every  thought  to 
the  obedience  of  Christ.  The  great  awakenings  have  all  . 
been  promoted  by  science.  The  Reformers  were  the  learned 
men  of  their  ag'e.  Unenlio-htened  men  have  never  suc- 
ceeded  in  anything."  ^ 

Here,  surely,  is  the  gist  of  the  whole  matter.  We  need 
ask  for  the  pulpit  no  wider  scope  than  that  which  Vinet 
here  concedes  to  it.  We  must  not  say  tliat  all  truth  comes 
within  the  proper  purview  of  the  preacher.  Thei'C  are 
whole  realms  of  science  and  art  and  industry  and  finance 
with  which  he  is  not  called  directly  to  deal ;  he  is  not 
commissioned  to   investigate   the  properties   and  laws   of 

1  Chap.  ii.  p.  173. 

2  Th€ologie  Pastorale,  Skinner's  translation,  p.  122. 


118         CHEISTIAN   PASTOR   AND    WORKING   CHURCH 

matter,  nor  to  teach  men  how  to  plough  or  weave  or  build; 
it  is  only  when  these  interests  and  occupations  come  into 
direct  relation  to  the  interests  of  character  that  he  has  any 
concern  with  them.  He  has  no  call  to  instruct  the  manu- 
facturer as  to  what  kind  of  machinery  he  shall  put  into  his 
mill ;  but  he  has  a  very  loud  call  to  study  the  human  rela- 
tions which  exist  between  the  manufacturer  and  his  men, 
j  because  in  these  relations  character  is  deeply  affected  on 
'  both  sides,  and  the  interests  of  the  Kingdom  are  vitally 
concerned. 

As  emphasizing  the  prophetic  remark  of  the  French 
teacher  quoted  above,  respecting  the  extension  of  the  min- 
istry for  which  the  times  may  call,  take  these  serious  words 
of  one  who  lately  fell,  greatly  lamented,  upon  the  threshold 
of  his  work  as  a  teacher  of  teachers :  ''  Industrial  changes, 
added  to  the  change  of  population,  have  modified  our  social 
customs,  individual  habits,  ways  of  thought.  The  frame- 
work of  society  is  subtly  altered.  Interests  are  isolated, 
men  have  grown  apart,  a  common  feeling  is  lost,  mutual 
indifference  succeeds,  classes  are  strongly  marked  and 
separated.  The  simple  conditions  of  the  past  are  gone; 
relations  grow  strained ;  new  social  problems  arise ;  ethical 
questions  become  multiplied  and  complex.  Differences  in 
thought  and  life  growing  out  of  differences  of  inheritance, 
birth,  training,  and  association  are  not  lightly  overcome. 
Men  misunderstand  one  another,  and  a  common  standard 
is  lost.  .  .  .  The  church  cannot  remain  untouched  by  these 
changes  all  around  her ;  she  must  hear  and  heed  the  call 
of  each  new  occasion.  If  her  members  grow  lethargic,  it  is 
the  pastor's  task  to  awaken  them,  and  set  more  clearly  be- 
fore their  eyes  the  duties  of  to-day.  In  each  community, 
along  all  lines  of  modern  movement,  in  society,  business, 
politics,  the  highest  Christian  principle,  as  already  under- 
stood, needs  to  be  made  effective  and  paramount  by  the 
influence  of  an  aroused,  united  church.  Religious  prob- 
lems, also  more  complex  than  in  other  days,  demand  for 
their  solution  larger  intelligence  and  charity,  sympathy 
and  patience.  The  diverse  elements  in  every  church,  all 
ages  and  all  classes,  must  be  not  simply  harmonized,  but 


rULriT    AND    xVLTxVR  119 

Hfted  into  some  broader  union,  knit  together  as  members 
of  one  body,  by  diverse  yet  mutual  service.  Organization, 
so  potent  a  factor  in  all  our  work  to-day,  naist  be  extended 
here,  ^md  informed  with  life,  until  the  church  has  brought 
her  special  blessing  near  the  whole  community  and  home 
to  every  heart. ^ 

Having  thus  determined  what  the  general  trend  of  the 
minister's  teaching  must  be,  Ave  may  attend  to  certain  prac- 
tical questions  concerning  his  administration  of  the  truth. 

Whether  and  to  what  extent  questions  of  casuistry 
should  be  discussed  in  the  pulpit  is  an  interesting  inquiry. 
That  the  pulpit  should  clearly  inculcate  the  principles  of 
good  conduct  is  unquestioned.  "  Let  the  business  of  your 
sermons  be,"  says  Jeremy  Taylor,  "  to  preach  holy  life, 
obedience,  peace,  love  among  neighbors,  hearty  love,  to 
love  as  the  old  -Christians  did  and  the  new  should ;  to  do 
hurt  to  no  man,  to  do  good  to  every  man ;  for  in  these 
things  the  honor  of  God  consists,  and  the  Kingdom  of  the 
Lord  Jesus."  ^  But  George  Herbert  counsels  an  applica- 
tion of  the  Clmstian  law  to  life  which  is  much  more  specific. 
In  his  description  of  the  Country  Parson  he  says  :  "  He 
greatly  esteems  also  cases  of  conscience,  wherein  he  is 
much  versed.  And,  indeed,  herein  is  the  greatest  ability 
of  a  parson,  to  lead  Ids  people  exactly  in  the  ways  of  truth, 
so  that  they  neither  decline  to  the  right  hand  nor  to  the 
left.  Neither,  indeed,  does  he  think  these  a  slight  thing. 
For  every  one  hath  not  digested  when  it  is  a  sin  to  take 
somethinof  for  monev  lent,  or  Avlien  not ;  Avhen  it  is  fault  to 
discover  another's  fault,  and  when  not ;  when  the  affection 
of  the  soul  in  desiring  and  procuring  increase  of  means  or 
honor  be  a  sin  of  covetousness,  and  when  not ;  when  the 
appetites  of  the  body  in  eating,  drinking,  sleep  and  the 
pleasure  that  comes  from  sleep  be  sins  of  gluttony,  drunk- 
enness, sloth,  lust,  and  when  not;  and  so  in  mau}^  cir- 
cumstances of  action.  Now  if  a  shepherd  know  not  which 
grass  will  bane,  and  which  not,  how  is  he  fit  to  be  a  shep- 
herd?    Wherefore  the  parson  hath  thoroughly  canvassed 

1  The  Christian  Minisfri/,  by  Theodore  C.  Pease,  pp.  31-34, 

2  "  Advice  to  Clergy,"  in  The  Clercjy man's  Instructor,  p.  92. 


120         CHKISTIAN   PASTOR   AND    WORiaNG   CHURCH 

all  the  particulars  of  human  actions,  at  least  all  those 
which  he  observeth  are   most   incident   to  the   parish."  i 

Such  a  statement  seems  forcible,  and  yet  it  may  be  ques- 
tioned whether  the  Christian  teacher  would  wisely  under- 
take to  discuss,  with  much  fulness,  the  details  of  human 
conduct.  The  New  Testament  method  seems  to  be  the 
enforcement  of  general  principles,  rather  than  practical 
rules.  The  Book  of  Leviticus  in  the  New  Testament,  so 
strongly  desiderated  by  one  strenuous  character,  does  not 
appear  to  have  been  written.'  It  is,  however,  difficult  to 
enforce  principles  without  giving  some  illustrations  of  their 
working.  The  preacher  must  not  be  so  abstract  that  no- 
body shall  understand  him.  Sometimes  it  is  clearly  neces- 
sary to  make  a  definite  application  of  Christian  principles 
to  the  affairs  of  common  life.  Especially  in  these  days, 
when  a  new  system  of  industry  has  completely  revolu- 
tionized human  relations,  the  bearing  of  the  Christian  law 
upon  the  new  conditions  needs  to  be  carefully  explained. 

The  question  as  to  the  right  division  of  the  word  of 
truth  between  the  interests  that  are  more  personal  and 
spiritual  and  those  that  are  more  public  and  social  is  some- 
times difficult.  The  pulpit  that  becomes  nothing  but  a 
platform  for  the  discussion  of  sociological  questions  soon 
loses  its  power ;  the  pulpit  which  reflects  only  a  cloistered 
piety  is  of  little  use  in  this  generation.  The  problem  is  to 
fuse  a  genuine  faith  with  a  broad  philanthropy ;  to  keep 
the  people  in  the  closest  fellowship  with  God  and  with 
their  neighbors ;  to  fill  the  hours  of  the  life  that  now  is 
Avith  the  power  of  an  endless  life.  He  who  seeks  to  spirit- 
ualize the  whole  of  life  must  have  the  power  to  bring 
home  to  men  the  things  of  the  spirit;  and  his  ministry 
must  be  one  that  shall  make  real  to  his  people  the  power 
of  prayer,  the  reality  of  faith.  How  he  shall  order  his 
ministrations  so  that  neither  of  these  interests  shall  be 
neglected  is  a  serious  problem  for  every  minister.  There 
can  be  no  hard  and  fast  rule  for  this  matter,  l^ut  it  may 
sometimes  he  well  to  devote  the  morning  services  to  themes 
more  closely  relating  to   the  personal  life,  and  the  even- 

1  Country  Parson,  chap.  v. 


rULriT   AND   ALTAR  121 

ing  to  a  wider  application  of  Christian  principles,  or  to 
the  discussion  of  subjects  germane  to  the  progress  of  the 
kingdom  of  heaven. 

In  America,  at  least,  the  problem  of  the  evening  service 
is  one  of  considerable  difficulty.  In  England  and  Scot- 
land the  embarrassments  seem  to  be  less  ;  the  churches 
there  are  fairly  well  attended  at  the  second  service.  On 
the  continent  of  Europe,  many  of  the  Protestant  churches 
appear  to  have  abandoned  the  evening  service;  and  the 
tendency  is  strongly  in  this  direction  in  America.  In 
most  of  our  churches  the  service  is  thinly  attended,  and 
the  question  of  its  maintenance  weighs  heavily  on  the 
minds  of  the  pastors.  Where  it  has  not  been  abandoned, 
various  devices  have  been  resorted  to  for  increasing  the 
congregation,  —  praise  services,  musical  services,  spectacu- 
lar services  with  lanterns,  and  such  like.  One  despairing 
pastor,  of  one  of  the  larger  cities,  has  lately  grasped  at  the 
device  of  employing  young  lady  ushers  as  bait  to  catch  the 
young  men.  It  would  not  be  difficult  to  hit  upon  a  less 
objectionable  method.  If  the  great  concern  is  to  get  the 
young  men  into  the  church,  a  free  luncheon  with  liquid 
refreshments  would  be  more  effectual  and  less  indecent. 

It  must  be  admitted  that  all  tlie  plans  for  increasing  the 
evening  congregation  which  have  the  tendency  to  turn 
the  church  into  a  place  of  amusement  are  of  doubtful 
utility.  The  churches  cannot  compete  in  the  amusement 
line  with  the  Sunday  theatres  ;  and  when  the  churches 
admit  that  Sunday  evening  may  be  properly  devoted  to 
amusement,  their  congregations  will  resort  to  the  tlieatres. 
In  all  conscience  it  must  be  allowed  that  the  people  of  our 
cities  —  the  Christian  people  even  —  have  amusement 
enough  on  the  other  six  days,  and  are  in  no  manifest  need 
of  amusement  on  Sunday  evenings.  The  attempt  to  make 
the  services  attractive,  therefore,  in  the  sense  of  making 
them  amusing  or  diverting,  is,  to  say  tlie  least,  a  mistaken 
policy.  Nor  is  the  plan  of  making  them  artisticalhj  at- 
tractive any  more  legitimate.  The  service  of  the  chui'ch 
ought  to  be  decorous  and  beautiful.  "  Let  the  beauty  of 
the  Lord  our  God  be  upon  us,"  is  always  an  appropriate 


122         CHRISTIAN   BASTOR   AND   WORKING   CHURCH 

prayer  for  the  Lord's  house.  But  the  element  of  beauty  is 
always  to  be  kept  in  strict  subordination  to  the  ethical  and 
spiritual  elements  ;  it  is  not  to  the  testhetic  nature  that  the 
services  of  the  church  make  their  appeal ;  and  the  moment 
it  becomes  evident  that  pleasure,  no  matter  of  how  refined 
a  sort,  has  been  exalted  in  these  services  above  serious 
thought,  the  power  and  the  glory  of  the  church  are  gone. 

It  must  be  said,  therefore,  that  the  minister  makes  a 
serious  mistake  who  seeks  to  furnish  men  diversion  on  any 
part  of  the  Lord's  day.  The  church  may,  under  certain 
circumstances,  be  called  on  other  days  of  the  week  to  be  a 
purveyor  of  amusement ;  but  the  use  of  its  Sunday  ser- 
vices for  this  purpose  is  nothing  less  than  the  prostitution 
of  a  high  office. 

There  is  no  reason,  however,  why  the  evening  service 
may  not  be  made  deeply  interesting,  and,  in  a  strong  sense 
of  the  word,  attractive,  without  appealing  to  the  love  of 
diversion.  There  are  plenty  of  themes  which  the  minis- 
ter, in  his  public  teaching,  can  make  interesting.  Most 
men  are  thoroughly  interested  in  the  social  questions  of 
the  da}^ ;  they  are,  indeed,  the  burning  questions ;  and  all 
these  questions  have,  as  we  have  seen,  a  spiritual  side ; 
character  is  profoundly  affected  by  them ;  the  coming  of 
the  kingdom  of  God  depends  upon  the  answer  we  give  to 
them.  The  discussion  of  these  questions  from  this  point 
of  view  is,  therefore,  the  minister's  business.  The  applica- 
tion of  the  Christian  law  to  the  solution  of  these  ques- 
tions is  good  work  for  Sunday  evening ;  and  such  work  as 
this  will  be  found  legitimately  attractive,  especially  to 
men,  who  are  apt  to  be  in  a  small  minority  in  our  Sunday 
congregations.  The  labor  question,  in  all  its  moral  as- 
pects ;  the  questions  of  poverty  and  pauperism ;  the  treat- 
ment of  the  criminal  classes ;  the  question  of  the  public 
health,  especially  as  it  relates  to  the  welfare  of  the  j^eople 
living  in  neglected  districts  ;  the  question  of  education, 
with  particular  reference  to  its  effects  upon  character ;  the 
relation  of  municipal  government  to  public  morality ;  the 
ethical  bearings  of  political  measures  and  methods,  —  all 
such  topics  as  these,  if  they  are  intelligently  and  temper- 


rULlMT   AND   ALTAR  123 

ately  treated,  anIU   appeal  strongly  to  thoughtful  men  and 
women. 

Objection  is  sometimes  made  to  the  discussion  of  these 
topicj^  in  the  [)ulpit  on  the  ground  that  they  are  mere 
secularities.  Two  classes  of  people  make  these  objections, 
—  those  who  liold  the  old  notion  that  religion  is  mainly 
concerned  with  another  world,  and  those  wlio  do  not  wish 
to  know  what  are  the  applications  of  the  Christian  law  to 
the  business  of  this  life,  because  they  fear  that  it  would 
interfere  with  their  gains  or  pleasures.  Such  objections 
constitute  the  strongest  justification  of  this  kind  of  preach- 
ing. The  pulpit  may,  indeed,  be  secularized;  but  it  is 
not  secularized  so  much  by  the  kind  of  topics  treated  as 
by  the  manner  of  their  treatment.  Jesus  dealt,  in  his 
teaching,  with  many  common  things, — seed-sowing,  fish- 
ing, bread-making,  —  but  his  teaching  was  not  secularized 
thereby.  One  can  treat  the  doctrine  of  justification  by 
faith  in  such  a  way  as  thoroughly  to  secularize  it ;  it  has 
been  so  treated  thousands  of  times  in  the  pulpit;  it  has 
been  represented  primarily  as  a  commercial  transaction ; 
the  spiritual  element  has  been  virtually  eliminated  from  it. 
On  the  other  hand,  one  can  preach  upon  the  wages  ques- 
tion in  such  a  way  as  thoroughly  to  spiritualize  it;  the 
divine  elements  entering  into  this  relation  may  be  so  pre- 
sented that  masters  and  men  may  see  in  it  something  sac- 
ramental. "  The  discussion  of  doctrine,  .the  determining 
of  duty,"  says  Dr.  George  Hodges,  "  may  be  no  more  relig- 
ious than  the  transactions  of  the  Stock  Exchange;  the 
distinction  between  the  sacred  and  the  secular  does  not 
depend  on  the  subjects  that  men  talk  about,  nor  on  the 
places  where  men  meet  to  talk  about  them,  nor  on  the 
profession  or  the  position  of  the  debaters.  An  election  is 
not  made  sacred  by  the  fact  that  the  people  are  voting  for 
a  bishop,  nor  is  it  made  secular  by  the  fact  that  the  people 
are  voting  for  a  congressman.  A  good  many  political 
speeches  have  been  really  more  religious  than  a  good 
many  sermons. "  ^  It  is  of  course  the  spiritual  side  of 
all  these  questions  that  the  minister  is  to  present ;  he  is 

1   Christianity  bettoeen  Sundai;s,  p.  174. 


124         CHRISTIAN  PASTOR   AND   WOKKING   CHURCH 

to  slioAY  how  the  Christian  law  bears  upon  these  problems ; 
he  is  to  indicate  the  way  in  which  a  Christian  man  will 
act  when  confronted  by  them.  The  idea  that  the  Chris- 
tian pulpit  is  secularized  by  such  uses  of  it  is  a  singular 
misconception.  "  There  is  a  social  psychology,"  says 
Vinet,  "  as  there  is  a  social  physiology.  It  forms  j)art  of 
the  domain  which  we  have  just  opened  to  the  preacher. 
Nothing  is  more  natural  and  more  easy  than  to  connect 
all  providential  institutions  with  the  idea  of  God;  to 
show,  for  example,  that  from  the  beginning  of  the  Bible 
and  of  the  world,  God  was  the  Founder  of  society  and  of 
civilization  by  the  almost  simultaneous  institution  of  the 
family^  of  the  Word  of  laiv  and  of  labor.  These  objects, 
which  are  very  much  neglected,  and  which  at  the  same 
time  give  a  sort  of  religious  shock  to  the  hearers,  are 
comprehended  in  the  preceding  one.  In  truth,  institu- 
tions, manners,  and,  with  them,  industry,  ai'ts,  civilization, 
multiform  developments,  flow  from  human  nature.  All 
truth  leads  to  truth.  Christ,  without  doubt,  is  the  centre 
of  all  truth;  but  to  show  that  Christ  is  the  centre, 
we  must  speak  of  the  circle,  and  of  the  most  remote 
circumference."  ^ 

It  is  quite  true  that  preaching  of  this  kind  makes  some 
unusual  demands  upon  the  intelligence  of  the  minister. 
To  speak  instructively  upon  topics  of  this  nature  requires 
careful  study  and  close  observation.  A  minister  may 
easily  lose  the  respect  of  thoughtful  men  by  his  treat- 
ment of  such  themes.  There  is  good  reason,  therefore, 
why  much  time  should  be  given,  in  studies  prepara- 
tory for  the  ministry,  to  subjects  of  this  class.  In  many 
of  the  theological  seminaries  they  have  recently  been  in- 
troduced, and  the  proportion  of  time  given  to  them  might 
profitably  be  increased. 

The  relation  of  such  discourses  to  the  problem  of  the 
evening  service  is  the  special  point  now  under  discussion ; 
and  the  sum  of  what  is  to  be  said  about  it  is  this :  that 
the  minister  who  deals  with  these  themes  wisely  and  intel- 
ligently, never  forgetting   his  divine  commission,  always 

^  Homiletics,  part  i.,  section  i.,  chap.  ii. 


PULPIT   AND   ALTAIl  ,       ^ 

126 

keeping  the  spiritual  values  and  the  laws  of  the  Kiri^  Ai 
of  God  elearly  in  view,  will  he  oheying,  in  this,  the  com- 
mand to  make  good  proof  of  his  ministry. 

Events  are  frequently  occurring  the  significance  of 
which  may  be  profitably  impressed  upon  the  hearer.  If 
God  is  now  in  his  world  every  day,  the  things  that  are 
happening  here  should  be  of  some  importance  to  those 
who  witness  them.  There  may  easily  be  a  straining  after 
the  novel  and  the  sensational  in  such  presentations,  but 
there  can  be  no  worse  sensationalism  than  that  which  is 
often  exhibited  in  the  treatment  of  Scripture  texts.  The 
sensationalism  is  not  in  the  subject,  it  is  in  the  mind  of 
the  preacher.  Regeneration  may  be  treated  in  a  perfectly 
sensational  fashion,  and  the  financial  panic  may  furnish 
the  theme  of  a  reverential  and  earnest  sermon. 

"  Connecting'  general  truths,"  sa3's  Vinet,  "  with  certain 
and  well  known  facts  is  doubtless  a  means  of  reanimating 
general  truth,  and,  on  the  other  hand,  it  is  giving  to  parti- 
cular facts,  which  are  often  misjudged  or  unobserved,  the 
form  of  instruction.  If  the  preacher  may  say  God  in- 
structs us  by  events  (God  also  preaches  occasional  ser- 
mons) wliy  should  he  adopt  the  absurd  inference  that  he 
ought  never  to  speak  of  events?  Undoubtedly,  indeed, 
the  substance  of  preaching  is  not  that  which  is  transient, 
it  is  that  which  does  not  pass  away;  but  this  does  not 
imply  that  we  deprive  it  of  this  character  by  using  it  to 
connect  with  passing-  events  truths  which  do  not  pass 
away.  The  hearer  brings  into  the  temple  all  the  small 
money  of  his  particular  impressions  that  it  may  become 
history.  He  who  preaches  in  this  manner,  that  is  to  say, 
in  the  spirit  which  generalizes  the  particular,  wliich  eter- 
nizes the  tem2:)orary,  may  discourse  of  circumstances.  We 
forbid  it  to  the  man  who  only  regards  it  as  a  means  of 
stimulating  oui*  dull  curiosity."  ^ 

Other  lines  of  pulpit  work  may  be  found  useful  for 
this  purpose.  History  has  fruitful  lessons  for  the  wise 
preacher.  The  great  events  whicli  have  signalized  the 
presence  in  the  world  of  that  '•  Power,  not  ourselves,  that 

1  Homiletics,  jj.  8'y ;  Skinner's  trauslatiou. 


126     / 

"    /     CHRISTIAN  PASTOR  AND   WORKING  CHURCH 

i  / 

U.Kes  for  righteousness,"  may  furnish  good  themes  of 
Sunday  evening  discourses.  It  is  of  great  importance  to 
present,  now  and  then,  such  careful  pictures  of  the  life  of 
those  "good  old  times"  to  which  pessimists  are  always 
harking  back,  and  of  the  people  then  called  saints,  as  shall 
make  evident  the  progress  of  God's  kingdom  in  the  world. 
The  best  course  of  lectures  upon  the  Evidences  of  Chris- 
tianity that  any  minister  could  preach  would  be  a  course 
which  traced  in  outline  the  history  of  law  and  govern- 
ment, of  family  life,  of  social  life,  of  industry  and  trade, 
of  language  and  literature,  of  philosophy  and  religion, 
through  the  Christian  era,  showing,  by  representative 
facts,  picked  up  all  along  the  ages,  how  the  ethical  stand- 
ards have  been  steadily  but  surely  rising  in  all  these 
departments,  and  how  very  inferior,  morally,  were  those 
"good  old  times "  to  the  times  in  which  we  live. 
("The  preacher  should  lay  hold  on  the  help  of  the  great 
poets.  It  may  be  plausibly  asserted  that  the  best  theolo- 
gian of  the  nineteenth  century  is  Alfred  Tennyson.  Brown- 
ing is  a  more  subtle  analyst  of  the  soul,  but  his  ethical 
intuitions  are  less  sure.  Wordsworth  may  almost  be  called 
the  leader  in  this  age  of  the  intellectual  movement  which 
has  banished  a  dismal  deism,  and  restored  the  living 
God  to  his  world.  Lowell  and  Longfellow  and  Whittier 
have  all  expressed,  in  words  that  will  not  die,  many  of  the 
deepest  truths  of  the  spiritual  realm.  Studies  of  these 
and  other  poets  who  have  made  these  greatest  themes 
their  own,  bringing  out  the  testimony  which  they  have 
borne  to  the  spiritual  laws,  and  pointing  out  what  may 
appear  to  be  marks  of  disproportion  and  defect  in  their 
message  as  preachers  may,  with  skilful  handling,  be  very 
instructive.  \  A  more  impressive  statement  of  the  sublime 
probability  of  the  Incarnation  it  would  be  difficult  to 
find  than  some  passages  in  Browning's  "Saul,"  or  the 
closing  words  of  "  The  Epistle  of  Karshish."  The  best 
that  man  can  say  about  immortality  is  said  in  Tennyson's 
"  Wages,"  while  his  poem  "  The  Higher  Pantheism  "  puts 
into  words  that  cannot  be  forgotten  that  truth  of  the 
immanence  of  God  which  is  leading  in  the  new  era. 


PULPIT   AND    ALTAK  127 

Most  fruitful  of  all  these  lines  of  study,  as  we  have 
seen  already,  is  Biography.  It  is  the  living  epistle  that 
has  in  it  the  power  of  God  and  the  wisdom  of  God.  Life 
is  the  light  of  men ;  it  was  in  the  beginning,  is  now,  and 
ever  shafl  be.  Careful  studies  of  the  great  characters  of 
the  Bible,  male  and  female,  putting  each  of  them  into  his 
environment  and  illustrating  through  them  the  laws  of 
conduct  and  the  rise  of  the  ethical  standards,  Avill  be 
found  profitable.  Great  historical  personages,  like  Con- 
stantine  and  Hildebrand  and  Savonarola  and  Wiclif  and 
Huss  and  Luther  and  Cromwell  and  Wesley  and  Chan- 
ning,  offer  luminous  lessons. 

The  legitimacy  of  such  topics  will  be  made  manifest  by 
their  proper  treatment.  If  the  ethical  and  spiritual  pur- 
pose do  but  control  the  preacher,  they  will  commend 
themselves  to  the  most  devout  of  his  hearers.  A  minister 
whose  main  pui'pose  is  to  amuse  liis  audience  would,  of 
course,  make  very  unprofitable  use  of  themes  like  these. 
So  would  he  make  an  unprofitable  use  of  any  proposition 
of  dogmatic  theology.  A  man  whose  strongest  motives 
are  artistic  or  literary  might  also  present  such  subjects  in 
a  way  that  would  do  little  good.  But  the  true  preacher, 
the  man  who  is  seeking  in  these  events,  these  characters, 
these  testimonies  of  the  spirit,  for  some  word  of  God  which 
he  can  bring  home  to  the  hearts  of  his  hearers,  may  make 
them  serve  the  highest  purposes  in  a  very  effective  way. 
If  all  life  is  to  be  sanctified,  such  an  ethical  and  spiritual 
criticism  of  events,  characters,  creations  of  art,  would 
seem  to  be  imperative.  Discourses  of  this  character  dis- 
cover these  essential  spiritual  truths  in  regions  of  life 
where  their  presence  had  not  been  suspected  by  the  aver- 
age hearer,  and  help  him  to  understand  how  pervasive 
and  universal  are  the  principles  of  Christianity. 

These  suggestions  are  offered,  primarily,  as  bearing 
upon  the  problem  of  the  Sunday  evening  service.  They 
are  not,  indeed,  limited  in  their  application,  but  inasmuch 
as  the  maintenance  of  this  service  has  been  found  diffi- 
cult, there  may  l)e  more  willingness  to  consider  methods 
of  this  nature  in  connection  with  it.     In  short,  it  may  be 


128         CHRISTIAN   PASTOR    AND    WORKING   CHURCH 

said  that  the  modern  minister,  who  will  put  his  mind  into 
his  work,  can  make  his  Sunday  evening  ministrations 
interesting  and  attractive  in  the  highest  sense,  without 
worship23ing  the  idols  of  the  theatre,  or  pandering  in  the 
least  degree  to  the  craving  for  diversion.  It  will  take 
work,  hard  work,  to  treat  effectively  such  themes,  but 
such  work  greatly  strengthens  the  preacher's  influence 
among  thinking  men.  The  only  way  to  maintain  the 
pul|)it  in  the  rank  and  dignity  that  belong  to  it  is  to  hold 
it  steadily  to  its  own  highest  purpose. 

A  question  of  some  practical  importance  relates  to  the 
uniform  use  of  a  text  from  the  Bible  in  pulpit  discourse. 
If  the  subject  is  some  current  event,  or  some  modern 
personality,  shall  a  text  of  Scripture  always  be  taken  as 
the  foundation  of  the  discourse  ? 

Most  of  the  authorities  in  homiletics  are  emphatic  in 
saying  that  no  minister  should  ever  speak  in  the  pulpit 
without  founding  his  remarks  upon  some  passage  of  Holy 
Writ.  It  is  the  minister's  function,  they  say,  to  explain 
and  enforce  the  truth  of  the  Bible ;  the  word  which  he 
speaks  has  authority  over  men  because  it  is  not  his  word, 
but  the  word  of  God;  it  is  therefore  a  tactical  blunder, 
to  say  nothing  worse,  for  him  to  divorce  his  message  from 
this  source  of  authority,  and  give  it  in  his  own  name. 
"  Preach  the  Word,"  it  is  said,  is  the  minister's  commis- 
sion ;  and  there  is  nothing  for  him  to  do  as  a  public 
teacher  but  to  expound  the  truth  of  the  Bible.  There  is 
no  need  that  he  should  exceed  his  commission.  There  is 
truth  enough  in  the  Bible  to  cover  every  part  of  the  realm 
of  human  conduct;  and  the  minister  will  never  be  at  a 
loss  to  find  a  text  to  fit  any  message  which  he  is  called 
to  deliver. 

There  is  much  force  in  these  suggestions,  and  yet  they 
come  a  little  short  of  the  entire  truth.  The  minister  is 
called  to  preach  the  Word  of  God,  but  we  have  no 
warrant  for  identifying  the  Word  of  God  with  the  Scrip- 
tures of  the  Old  and  New  Testaments.  These  contain 
a  most  precious  portion  of  the  Word  of  God,  but  by  no 
means  the  whole  of  it.     Other  words  of  God,  of  the  very 


PULPIT   AND   ALTAR  129 

last  importance,  are  found  outside  the  Bible.  Through 
the  whole  course  of  history  God  has  been  revealing  him- 
self to  men  ;  he  has  neVer  left  himself  without  a  witness 
in  the  world ;  and  we  do  not  well  to  ignore  all  these 
manifold  revelations.  It  is  doubtless  true  that  we  can 
generally  find  some  passage  of  Scripture  which  we  can 
connect  with  the  present  revelation ;  and  a  great  deal 
of  ingenuity  has  ])een  exercised  in  making  such  adapta- 
tions. But  it  is  a  question  whether  this  straining 
after  accommodations  of  biblical  words  to  the  events  of 
to-day  adds  any  impressiveness  to  the  teaching  of  Provi- 
dence, or  any  sanctity  to  the  old  Revelation.  It  is  often 
painfully  evident  that  a  text  has  been  dragged  in  by  the 
hair  of  the  head ;  that  its  relation  to  the  discourse  is  of 
the  most  artificial  nature.  The  Bible  is  not  honored 
when  it  is  treated  in  this  way.  Professor  Phelps  gives 
several  illustrations  of  this  manner  of  using  texts,  some 
of  which  he  mildly  approves.  "  Professor  Park,"  he  tells 
us,  "  once  preached  a  sermon  on  the  value  of  theological 
seminaries  upon  the  text,  '  That  the  soul  be  without 
knowledge,  it  is  not  good.'  ....  From  the  text.  Prove 
all  things,  hold  fast  that  which  is  good,'  the  late  Pro- 
fessor Edwards  once  preached  a  discourse  on  the  state 
of  the  Roman  Catholic  religion  in  Italy.  On  the  follow- 
ing Sabbath,  in  the  same  pulpit,  a  sermon  from  the  same 
text  was  preached  on  education  societies.  Some  years 
ago,  on  the  occasion  of  a  famine  in  Ireland,  a  charity 
sermon  was  preached  in  Boston  from  the  text,  '  I  saw 
the  tents  of  Cushan  in  affliction.'  A  Sabbath-school  mis- 
sionary preached  a  discourse  in  Richmond,  some  years 
ago,  on  the  text,  '  The  field  is  the  world.'  Tlie  object 
of  the  sermon  was  to  give  some  information  respecting 
the  establishment  of  Sabbath-schools  in  Minnesota.  Tlie 
result  was  the  request  for  the  sum  of  twenty-five  dollars 
for  a  Sabbath-school  library."  ^  Homiletical  acro])atics  of 
this  sort  are  at  least  of  doubtful  propriety.  Nor  does  there 
appear  to  be  any  good  reason  why,  if  there  is  a  famine  in 
Ireland,  and  the  minister  thinks  it  good  to  speak  about  it, 

1  The  Theory  of  Preaching,  lept.  ix. 
9 


130         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

he  should  not  do  so,  without  hunting  up  some  Scriptui-e 
text,  more  or  less  pertinent,  to  tack  his  remarks  upon. 
The  event  is  the  proper  text ;  his  business  is  to  draw  the 
Word  of  God  out  of  that,  and  bring  it  home  to  the  hearts 
of  men. 

If  the  examples  of  biblical  preaching  are  consulted,  they 
will  afford  very  little  warrant  for  the  modern  theory  that 
a  minister  must  always  speak  from  a  text  of  Scripture. 
Several  of  Christ's  discourses  are  reported,  and  not  one  of 
them  is  founded  on  a  text.  In  the  most  considerable  and 
formal  of  them  he  mentions  several  texts  only  to  repeal 
and  set  aside  the  maxims  they  contain.  The  teachings  of 
Christ  were  almost  always  founded  on  events  wliich  were 
happening  before  his  eyes ;  on  similitudes  drawn  from 
facts  and  laws  of  nature ;  on  the  circumstances  of  daily 
life.  The  same  thing  is  true  of  the  preaching  of  the 
apostles.  Stephen's  address  before  the  Sanhedrin  is  a 
rdsum^  of  Hebrew  history,  but  it  is  not  the  exposition  of 
a  text.  Peter's  sermon  on  the  day  of  Pentecost  is  a  recita- 
tion of  current  history,  into  whicii  Scripture  is  woven  for 
illustrative  purposes,  but  it  is  neither  an  expository  nor 
a  topical  sermon.  We  have  several  of  Paul's  discourses, 
and  none  of  them  was  preached  from  a  biblical  text.  On 
the  Areopagus,  before  the  Athenian  philosophers,  he  took 
for  his  text  an  inscription  which  he  had  just  found  on  a 
heathen  altar.  The  modern  homiletical  rules  are  not 
drawn  from  biblical  models. 

That  the  minister  should  speak  God's  word,  and  not 
his  own,  seems  to  some  persons  to  be  an  end  of  contro- 
versy on  this  question.  But  what  minister,  let  us  ask,  for 
a  moment  imagines  that  he  has  any  word  of  his  own  to 
speak  ?  Any  teacher  who  should  intimate  that  his  doc- 
trine was  his  own  peculiar  possession,  a  nostrum  of  his 
own  concoction,  would  at  once  write  himself  down  a  char- 
latan. All  truth  is  of  God,  and  should  be  spoken  rever- 
ently by  those  who  fear  him,  and  boldly  by  those  who  trust 
in  him.  The  fact  that  a  preacher  does  not  take  a  text 
must  not  be  considered  as  a  sign  that  he  does  not  wish  and 
intend  to  declare  the  truth  of  God. 


PULPIT    AND   ALTAK  131 

The  homiletical  teachers  are  not  all  agreed  upon  the 
proposition  that  the  Scripture  text  is  indispensable.  "  I 
do  not,"  says  the  prince  of  them  all,  ''regard  the  use 
of  a  text^  as  essential  to  pulpit  discourse.  AVhat  gives  a 
Christian  character  to  a  sermon  is  not  the  use  of  a  text, 
but  the  spirit  of  the  preacher.  A  sermon  may  be  Chris- 
tian, edifying,  instructing,  without  containing  even  one 
passage  of  Holy  Scripture.  It  may  be  very  biblical  with- 
out a  text,  and  with  a  text  not  biblical  at  all.  A  passage 
of  Scripture  has  a  thousand  times  served  as  a  passport  for 
ideas  that  were  not  in  it ;  and  we  have  seen  preachers 
amusing  themselves,  as  it  were,  by  prefixing  to  their  com- 
position very  strong  biblical  texts  for  the  sake  of  the  pleas- 
ure of  emasculating  them.  We  have  witnessed  a  formal 
immolation  of  the  Divine  Word.  When  the  text  is  only 
a  deceptive  signal,  when  a  steeple  surmounts  a  playhouse, 
it  would  doubtless  be  better  to  remove  the  signal  and 
throw  down  the  steeple."  ^  And  one  of  the  great  German 
writers,  Klaus  Harms,  is  even  more  positive :  "  May  we  be 
permitted  to  ask  if  preaching  on  texts  is  founded  as  much 
in  reason  as  on  custom?  May  we  venture  to  express  the 
opinion  that  the  theme  and  the  text  approach  each  other 
only  in  order  to  their  mutual  exclusion  of  each  other; 
that  a  theme  does  not  need  a  text,  and  that  a  text  does 
not  need  a  theme?  May  we  dare  even  to  say  that  the 
usage  of  preaching  from  a  text  has  done  injury,  not  only 
to  the  perfection  of  preaching  as  an  art,  but  to  Christian 
knowledge  also,  and  what  is  yet  more  serious,  to  the 
Christian  life  ?  "  ^  Vinet,  in  commenting  upon  tliis  passage 
of  Harms,  is  inclined  to  admit  its  truth.  But  such  a 
sweeping  condemnation  of  the  practice  is  quite  as  far 
from  the  truth  as  is  the  insistence  upon  it  as  in  all  cases 
indispensable.  For,  after  all  is  said,  tlie  Bible  must  be 
to  every  preacher  tlie  Book  of  religion.  All  the  central 
facts  and  principles  Avith  which  he  deals  are  there,  and 
some  of  the  most  central  of  them  are  nowhere  else.  He 
who  is  himself  The  Word  is  there  revealed.     His  life  and 

1  Vinet's  Homiletics,  part  i.,  sect,  i.,  chap.  iii. 

2  Pastoraltheologie,  vol.  i.,  p.  65. 


132         CHKISTiAN    P>\STOK    A^D   WOKKING   CHURCH 

his  words  must  be  the  one  great  theme  of  the  preacher. 
The  exposition  and  enforcement  of  the  truth  as  it  is  in 
Jesus  is  his  high  calling.  Most  sermons  of  a  devout  and 
studious  minister  are  apt  to  grow  directly  out  of  some 
portion  of  this  written  revelation.  There  need  be  no  hard 
and  fast  rule  about  it ;  but  this  will  be  the  natural  con- 
sequence of  the  kind  of  study  and  devotion  required  of 
every  faithful  minister  of  Christ. 

A  practical  question  for  the  busy  pastor  of  this  genera- 
tion is  whether  or  not  sei'mons  may  be  repeated.  It  has 
been  the  custom  of  the  great  preachers  to  repeat  the  same 
sermon  very  often.  Whitefield  had  comparatively  few  ser- 
mons ;  Mr.  Moody  repeats  the  same  wherever  he  goes ; 
the  same  has  been  true  of  all  the  great  evangelists  ;  and 
when  the  polity  provides  for  an  itinerant  ministry  this  is 
undoubtedly  the  general  rule.  But  the  repetition  of  the 
sermon  to  the  same  congregation  presents  a  somewhat 
different  question.  Even  here,  however,  some  great  ex- 
amples warrant  a  judicious  repetition,  at  sufficient  intervals, 
of  sermons  carefully  prepared.  "•  Dr.  Chalmers,"  says 
Bishop  Carpenter,  "  was  fond  of  preaching  his  old  sermons. 
He  did  so  openly,  giving  notice  of  his  intention ;  but  the 
crowds  still  came  to  hear  from  his  lips  even  sermons  which 
were  in  print."  ^  Bishop  Phillips  Brooks  often  preached 
old  sermons,  and  the  piles  of  manuscript  and  notes  in  tlie 
closets  of  most  of  the  great  preachers  would  be  found 
bearing  inscriptions  of  numerous  dates  and  places.  There 
seems  to  be  no  good  reason  why  a  sermon,  which  embodies 
important  thought,  which  has  cost  the  preacher  many  hours 
of  painful  labor,  and  which  embodies,  perhaps,  the  reflec- 
tion and  experience  of  a  lifetime,  should  not  be  given 
more  than  once  to  the  same  congregation.  Congregations 
are  constantly  changing,  and  many  will  hear  it  on  the 
second  delivery  who  did  not  hear  it  on  the  first.  And  it 
is  safe  to  say  that,  after  an  interval  of  five  years,  not  one 
in  one  hundred  of  the  regular  congregation  would  clearly 
recall  even  such  sermons  as  those  of  Phillips  Brooks.  A 
stranger  hearing  the  preacher  once  would  be  more  apt  to 
1  Lectures  on  Preaching,  p.  9. 


PULPIT  AND  ALTAR  133 

remember  the  text  and  some  portions  of  the  sermon ;  those 
who  hear  him  reguUirly,  and  who  are  accustomed  to  his 
modes  of  presentation,  would  be  much  less  likely  to  retain 
the  form  of  the  presentation  definitely  in  their  memory. 
But  it  seems  rather  absurd  to  suppose  that,  even  if  the 
sermon  were  remembered,  no  good  could  be  derived  from 
it  by  the  auditor  who  heard  it  the  second  time.  Those 
of  us  who  possess  the  printed  sermons  of  Robertson  or 
Brooks  or  Mozley  or  Bushnell,  are  not,  probably,  con- 
tented with  reading  them  once.  Such  sermons  as  Brooks's 
''The  Light  of  the  World,"  or  "  The  Bread  of  Life,"  — as 
Mozley's  "  The  Unspoken  Judgment  of  Mankind,"  or 
"  Our  Duty  to  Equals,"  — as  Buslmell's  "Unconscious  Influ- 
ence," or  "  Every  Man's  Life  a  Plan  of  God,"  —  as  Robert- 
son's "  God's  Revelation  of  Heaven,"  or  "  Elijah,"  —  have 
been  read  over  by  many  of  us,  not  once,  but  scores  of 
times;  we  have  gone  back  to  them,  not  because  we  had 
forgotten  them,  but  because  we  remembered  them,  and 
desired  to  bring  the  truth  which  they  contained  once  more 
into  vital  relations  to  our  own  souls.  If  printed  sermons 
may  be  read  many  times  over  with  profit  by  the  most  intel- 
ligent Christians,  it  is  probable  that  a  good  sermon  might 
be  preached  more  than  once  with  no  detriment  to  the 
same  congregation.  The  young  woman  who  had  "read 
Browning  once,"  and  therefore  did  not  care  to  read  him 
any  more,  is  the  type  of  a  class  who  would  be  troubled 
by  hearing  a  second  time  a  good  sermon.  It  is  often 
true  that  a  sermon  five  or  ten  years  old  contains  a  truth 
which  is  specially  pertinent  to  the  congregation  in  its 
present  condition,  —  more  pertinent,  perhaps,  than  when  it 
was  first  written.  There  are  circumstances  whicli  make 
it  specially  applicable  at  the  present  juncture.  Possibly, 
also,  it  is  a  truth  which  was  given  out  at  first  with  some 
misgiving,  but  experience  has  strengthened  the  j^reacher  s 
hold  upon  it,  and  he  will  utter  it  the  second  time  with  far 
more  vigor  and  conviction  than  he  was  able  to  put  into  it 
at  the  first  delivery.  It  is  also  possible,  very  often,  to 
bring  an  old  sermon  down  to  date,  as  it  were,  by  added 
illustrations  drawn  from  current  events.     While,  therefore, 


134        CHRISTIAN  .PASTOK  AND  WORKING  CHURCH 

the  repetition  of  sermons  may  become  the  excuse  of  lazi- 
ness, yet  it  is  not  to  be  forbidden  to  the  diligent  and  con- 
scientious pastor ;  and  in  these  days,  when  his  burdens  of 
administration  are  so  greatly  increased,  it  may  furnish  him 
at  times  a  great  and  needed  relief. 

The  pastor  in  the  pulpit  is  the  leader  of  the  worship  of 
the  congregation.  Even  when  the  worship  is  liturgical 
the  proper  conduct  of  it  largely  depends  upon  his  judg- 
ment and  spirit.  "  If  the  officiating  minister  should  go 
through  this  department  of  his  work  in  a  dull  and  spirit- 
less style,  like  one  treading  the  round  of  a  prescribed 
formalism,  the  performance  is  sure  to  repress  and  deaden 
the  devotional  feelings  of  the  people,  rather  than  stir  and 
quicken  them  into  lively  exercise.  Let  the  mode  of  con- 
ducting worship  be  what  it  may,  if  it  is  to  be  for  a  congre- 
gation of  believers  a  worship  in  spirit  and  in  truth,  the 
person  who  conducts  it  must  himself  enter  into  the  spirit 
of  the  service,  uttering  from  his  own  heart  what  he  would 
have  re-echoed  from  the  hearts  of  others.  And,  obviously, 
the  more  beaten  the  track  that  is  to  be  followed,  the  more 
familiar  to  all  the  specific  forms  of  devotion,  the  greater 
at  once  must  be  the  need  of  a  lively  devotional  sentiment 
to  inspirit  them  with  life,  and  the  difficulty  also  of  express- 
ing it  through  the  appointed  channels."  ^ 

The  need  of  entering  the  chancel  or  the  pulpit  in  a 
proper  devotional  temper  must,  then,  be  apparent  to  every 
thoughtful  minister.  The  people  are  there  for  worship; 
this  is  the  primary  object  of  the  assembly.  He  must  keep 
this  truth  steadily  before  their  minds.  They  are  some- 
times in  the  habit  of  calling  themselves  an  "  audience ;  " 
that  is  a  word  which  he  will  not  use  in  describing  them. 
They  are  not  there  to  "hear"  him,  but  to  worship  the 
Father  of  spirits.  Unless  the  service  brings  them  into 
this  attitude  it  fails  of  its  proper  effect  upon  them.  To 
this  end  there  is  need,  whatever  the  form  of  worship  may 
be,  that  the  leader  of  the  worship  prepare  his  own  mind 
and  heart   for  the  service  before   him.     The    reading  in 

^  Fairbairn's  Pastoral  Theology,  pp.  307,  308. 


PULPIT   AND   ALTAIC  135 

the  last  hour  before  the  worship  begins  of  some  stirring 
book  of  devotion,  of  some  presentation  of  truth  that 
shall  a,waken  the  mind  and  quicken  the  pulses  of  the 
heart,  is  a  wholesome  practice.  It  is  not  the  hortatory 
books  that  are  best,  but  those  which  kindle  the  emotions 
by  stimulating  the  thought.  A  sermon  of  Phillips  Brooks 
or  of  Horace  Bushnell  is  often  better  than  any  manual  of 
devotion.  Nor  is  it  needful  to  protract  the  reading. 
When  the  spark  kindles  the  mind,  lay  down  the  book, 
and  muse  while  the  fire  burns. 

If  the  service  is  not  liturgical,  the  question  will  arise 
whether  verbal  preparation  should  be  made  for  public 
prayer.  That  some  careful  thought  should  be  given  to 
this  part  of  the  service  is  evident.  Yet  it  is  difficult  to 
lay  down  any  rule  of  conduct.  To  some  minds  any  formal 
preparation  would  be  a  fetter ;  to  be  in  a  praying  frame  is 
enough.  Others  are  undoubtedly  helped  by  reflection 
upon  the  substance  if  not  the  form  of  the  petition.  ''  For, 
as  the  pastor,  when  going  to  conduct  the  services  of  the 
sanctuary  has  to  bear  on  his  heart  various  interests  and 
relations,  none  of  which  should  be  overlooked  or  passed 
lightly  over,  he  both  may  and  should  have  in  his  eye  dis- 
tinct topics  for  notice  in  prayer  and  particular  trains  of 
thought  to  be  pursued.  Not  otherwise  will  he  be  able  to 
give  sufficient  freshness  and  point  to  his  supplications,  or 
present  them  in  a  form  altogether  appropriate  to  the  occa- 
sion. Entirely  unpremeditated  prayei'S  will  usually  par- 
take much  of  the  character  of  unpremeditated  discourses  ; 
they  will  consist  chiefly  of  commonplaces  which  float  much 
upon  the  memory  rather  than  of  thoughts  and  feelings  that 
well  up  from  the  hidden  man  of  the  heart ;  and  as  they 
have  stirred  no  depths  in  the  bosom  of  the  speaker,  so 
they  naturally  awaken  but  a  feeble  response  in  the  hearts 
of  the  hearers.  .  .  .  Probably  the  more  advisable  course 
for  ministers  of  settled  congregations  will  be  to  meditate, 
rather  than  formally  commit  to  writing,  the  chief  prayers 
they  are  going  to  offer  in  the  public  meetings  for  worship ; 
to  think  carefully  over,  occasionally  also  to  note  down,  the 
train  of  thought,  or  the  special  topics  and  petitions  they 


136        CHRISTIAN   PASTOH   AND   WORKING   CHURCH 

mean  to  introduce,  with  such  passages  of  Scripture  as  are 
appropriate  to  the  occasion.  The  mind  will  thus  be  kept 
from  wandering  at  large  in  the  exercise,  and  yet  will  move 
with  more  freedom  than  if  it  were  trammelled  by  the  for- 
mality of  a  written  form ;  will  be  able  more  readily  to  sur- 
render itself  to  the  hallowed  influence  of  the  moment."  ^ 

The  minister  must  never  forget  that  in  the  public  wor- 
ship he  is  exercising,  in  a  special  manner,  the  priestly 
function  which  belongs  to  all  believers.  He  must  be  able, 
by  the  exercise  of  a  true  sympathy,  to  put  himself  in  the 
places  of  those  whom  he  is  leading  in  worship,  and  to  give 
voice  to  their  needs  and  their  desires.  Perhaps  he  knows 
the  real  needs  of  some  of  those  before  him  better  than 
they  themselves  know  them ;  perhaps  he  may  be  able,  in 
his  prayer,  to  utter  the  word  that  shall  reveal  to  them  the 
condition  in  which  they  are,  the  good  which  they  ought 
to  crave.  The  words  which  follow,  from  the  pen  of  a  wise 
and  faithful  pastor,  show  the  nature  of  that  priesthood  of 
sympathy  exercised  by  the  pastor  in  his  prayers :  — 

"  We  may  derive  materials  for  prayer  from  the  lives  of 
our  congregations,  —  materials  of  inexhaustible  variety. 
There  is  always  sin  to  be  confessed,  sorrow  Avhich  God 
alone  can  soothe  and  comfort,  weakness  that  needs  divine 
support;  and  there  is  always  happiness  for  which  we 
should  offer  thanksgiving.  But  we  must  be  very  indolent 
or  else  we  must  be  cursed  with  a  dull  and  unsympathetic 
nature  if  we  are  satisfied  with  a  vague  and  general  remem- 
brance of  the  sin,  the  sorrow,  the  weakness,  the  joy  which 
cloud  or  brighten  the  lives  of  our  people.  In  our  prepara- 
tion for  our  public  prayers  we  should  think  of  the  people 
one  by  one,  and  make  all  their  trouble  and  their  gladness 
our  own.  There  are  the  children,  —  children  whose  faces 
are  pale  from  recent  sickness  or  accident,  or  Avhose  forms 
are  never  robust,  and  whose  spirits  are  never  high  ;  chil- 
dren that  are  strong  and  healthy,  with  pure  blood  in  their 
veins,  with  sound  limbs,  and  who  are  always  as  happy  as 
birds  in  summer-time ;  children  that  are  wretched  because 
they  have  no  kindness  at  home ;  children  that  want  to  do 

1  Fairbairn's  Pastoral  Tlieolo(jii,  pp.  319,  820. 


PULPIT   AND   ALTAR  137 

well,  but  who  have  inherited  from  their  parents  a  tempera- 
ment which  makes  it  hard  for  tliem  to  be  gentle,  obedi- 
ent, industrious,  courageous,  and  kindly;  and  children  to 
whom  with  the  earliest  dawn  of  reason  there  came  a  purer 
light  from  the  presence  of  God,  and  to  whom  it  seems 
natural  and  easy  to  be  good. 

"  We  should  think  of  the  young  men  and  women,  with 
their  ardor,  their  ambition,  their  vanity ;  their  dreams  of 
the  joy  and  glory  that  the  opening  ^-ears  are  to  hiing  them ; 
their  generous  impulses  ;  the  inconstancy  in  right-doing 
which  troubles  and  perplexes  them ;  the  disappointments 
which  have  already  imbittered  the  hearts  of  some  and 
made  them  imagine  that  for  them  life  has  no  gladness  left ; 
the  consciousness  of  guilt  which  already  rankles  in  the 
hearts  of  others  ;  the  frivolity,  the  selfishness,  of  which 
some  are  the  early  victims ;  the  hard  fight  which  some  are 
carrying  on  with  temptations  which  are  conquered  but 
not  crushed ;  the  doubts  which  are  assaulting  the  faith  of 
others ;  the  bright  heaven  of  happiness  in  which  some  are 
living,  happiness  which  comes  from  the  complete  satisfac- 
tion of  the  strongest  human  affections ;  the  still  brighter 
heaven  which  is  shining  around  others  who  are  already 
living  in  the  light  of  God. 

'*  The  enumeration,  if  I  attempted  to  go  through  with 
it,  would  occupy  hours.  We  have  to  think  of  aged  people 
who  have  outlived  their  generation,  and  whose  strength  is 
gradually  decaying,  in  lonely  and  desolate  houses,  un- 
cheered  by  the  presence  of  living  affection  and  sanctified 
by  memories  of  the  dead.  We  have  to  think  of  the  men 
and  women  whose  children  are  growing  up  about  them, 
and  on  whom  the  cares  of  life  are  resting  heavily.  We 
have  to  think  of  places  which  are  vacant  in  some  seats 
because  a  boy  is  at  college  or  has  gone  to  sea,  or  has  just 
entered  a  house  of  business  in  a  distant  city,  or  because  a 
girl  has  been  sent  away  to  recover  health  under  some 
kindlier  sky.  There  are  other  places  vacant  for  other 
reasons.  Those  who  once  filled  them  have  forsaken  and 
forgotten  the  God  of  tlieir  fathers.  We  have  to  think  of 
families  in    the   conpreo^ation   whose  fortunes   have   been 


138         CHEISTIAN    PASTOK   AND   WOKIvING   CHUECH 

ruined,  and  of  orphans  and  widows;  and  of  the  young 
bride  whose  orange-flowers  have  hardly  faded ;  and  of 
the  young  mother  whose  heart  is  filled  all  church  time 
with  happy  thoughts  about  her  first-born  at  home."  ^ 

The  pastor  who  can  identify  himself  with  the  life  of  his 
people  after  this  manner,  who  can  bear  upon  his  heart 
their  burdens,  and  enter  into  their  joys,  will  have  no  lack 
of  themes  for  his  pastoral  prayers.  Only,  this  must  be 
handled  with  the  utmost  delicacy.  Any  definite  allusions 
to  individuals  in  public  prayer  is  of  doubtful  wisdom; 
the  petition  must  be  one  in  which  the  persons  prayed  for 
can  heartily  join,  because  it  expresses  the  sense  of  their 
need,  but  which  does  not  embarrass  them  by  calling  the 
attention  of  the  congregation  to  them." 

Above  all  we  must  remember,  as  taught  by  Van 
Oosterzee,  that  "  even  the  best  precepts  with  regard  to 
liturgical  matters  and  liturgical  actions  run  the  risk  of 
failing  of  their  object,  unless  powerfully  supported  by  the 
liturgical  personality.  ...  In  the  words  of  Goethe,  'say 
what  one  will,  everything  turns  in  the  long  run  upon  the 
person.'  The  liturgist,  too,  not  less  tljan  the  homilete, 
must  be  not  merely  a  something,  but  also  a  some  one ;  no 
speaking-trumpet  merely  of  the  Holy  Ghost,  but  his  in- 
spired mouth-piece  and  living  organ.  The  claim  of  the  per- 
sonality is  just  as  little  unlimited  in  the  liturgical  as  in  the 
homiletic  domain,  but  nevertheless  real,  and  precisely  from 
the  Evangelical-Reformed  standpoint  to  be  emphatically 
maintained,  in  connection  with  the  principle  of  freedom. 
The  one  prays  and  thanks,  consecrates  and  blesses  in  a 
wholly  different  manner  from  another,  and  he  is  free  to  do 
so,  inasmuch  as  he  is  really  a  different  man  from  his  more 
highly  or  less  highly  endowed  brother.  Here,  too,  the  diver- 
sity of  charism  is  unmistakable,  —  harmless,  yes  even  of 
advantage  to  the  unity,  beauty,  and  growth  of  the  whole 
spiritual  organism.  In  order  to  be  a  good  liturgist  the 
first  requisite  is  not  brilliant  talent,  but  the  spiritual  bent  of 
the  heart,  and  the  presence  of  a  radically  moral  character."  ^ 

*  Dale's  Lectures  on  Preaching,  pp.  267-269. 
2  Practical  Theolofjii,  p.  443. 


PULriT   AND   ALTAK  139 

The  pastor  in  his  pulpit  is  the  director  of  the  worship  of 
the  congregation,  including  its  song.  This  part  of  the  ser- 
vice shquld  never  be  surrendered  by  him  to  the  control  of 
irresponsible  choirs  and  untutored  music  committees.  The 
service  of  song  in  the  house  of  the  Lord  is  an  integral  part 
of  the  worship  ;  it  should  harmonize  with  all  the  other  parts 
of  the  service ;  it  should  be  made  tributary  to  the  general 
effect  of  prayer  and  Scripture  and  sermon.  The  indepen- 
dent conduct  of  the  music  by  organist  or  choirmaster,  who, 
in  many  cases,  is  utterly  devoid  of  the  sentiment  or  spirit  of 
worship,  is  a  shocking  anomaly.  It  is  not  too  much  to  say 
that  the  musical  portion  of  the  service  in  many  American 
Protestant  churches  verges  close  on  blasphemy.  In  many 
congregations  it  is  the  first  duty  of  the  minister  to  instruct 
his  people  in  the  first  principles  of  Christian  worship ;  to 
make  it  entirely  clear  to  their  minds  that  the  church  is  no 
place  for  the  exhibition  of  vocal  gymnastics ;  that  Chris- 
tian song  must  never  degenerate  into  a  show,  and  that  art 
must  always  be  subordinated  to  reverence. 

There  is  need,  no  doubt,  of  judicious  and  considerate 
treatment  of  this  matter  on  the  part  of  the  minister,  for  in 
many  cases  the  tastes  of  the  congregation  have  become  so 
vitiated  and  their  standards  so  debased  that  it  will  be  hard 
for  them  to  receive  the  truth.  But  if  the  minister  will 
begin  with  the  official  members  of  his  congregation,  and 
will  seriously  and  kindly  consider  the  whole  subject  with 
them,  pointing  out  the  principles  which  must  rule  in  all 
worship,  and  the  sacred  and  priestly  character  of  those  who 
lead  in  every  act  of  worship,  he  will  generally  be  able  to 
carry  them  with  him  in  his  efforts  to  reform  this  portion  of 
the  service. 

The  choice  of  the  hymns  rests  with  the  pastor.  It  is  a 
matter  of  great  importance.  It  is  not  to  be  assumed  that 
all  the  hymns  in  the  best  hymnal  are  fit  to  be  sung ;  some  of 
them  express  a  mawkish  sentiment,  and  others  a  bad  the- 
ology ;  the  minister  must  not  ask  his  people  to  tell  lies  in 
their  songs.  It  is  a  question  also  whether  the  old  style  of 
didactic  hymns  should  be  used  in  public  worship.  As  a 
rule  the  hjanns  should  be  worshipful ;    praise,  adoration, 


140        CHRISTIAN   PABTOR   AND   WORiaNG   CHURCH 

aspiration,  trust,  contrition,  supplication  —  are  the  proper 
voices  of  Christian  song.  Yet  hymns  of  a  meditative  sort 
may  sometimes  be  used,  and  there  are  spirited  work-songs 
and  battle-songs  of  the  Church  which  are  full  of  lyrical  fire, 
and  readily  lend  themselves  to  the  best  purposes  of  congre- 
gational song. 

The  hymnals  now  in  use  are,  as  a  rule,  far  better  than 
those  of  a  former  day ;  most  of  the  objectionable  hymns 
have  been  eliminated,  and  the  tunes  are,  as  a  rule,  dignified 
and  worshipful.  But  it  must  be  admitted  that  many  con- 
gregations of  our  American  churches  have  become  addicted 
to  a  style  of  hymnody  which  is  an  offence  against  good 
taste  and  good  sense.  Verbal  jingles  which  are  destitute 
of  all  poetic  character,  and  which  often  express  an  effusive 
sentimentalism,  are  joined  to  melodic  jingles  which  are 
equally  destitute  of  musical  meaning;  and  the  result  is  a 
series  of  combinations  that  tend  to  debilitate  the  mind  and 
pervert  the  sensibilities  of  those  who  use  them.  Such  com- 
binations do  not  long  endure ;  the  prattle  of  the  rhymes 
soon  palls  upon  the  sense,  and  the  catchy  melody  becomes 
dull  and  stale,  and  a  new  batch  is  soon  called  for,  to  give 
place,  in  its  turn,  to  something  ligliter  and  more  worthless 
still.  But  it  is  with  hymnody  of  this  sort  precisely  as  it  is 
with  flashy  literature  ;  those  who  get  a  taste  for  it  are  apt 
to  think  that  anything  of  a  higher  order  is  stupid  and  un- 
profitable. The  consequence  is  that  when  the  hymnals 
which  try  to  confine  themselves  to  hymns  which  are  really 
poetic,  and  to  music  which  is  not  suitable  for  opera  houffe 
or  a  cafe  chantant^  are  introduced  into  the  congregation,  it 
is  difficult  to  secure  for  them  a  general  and  hearty  accept- 
ance. There  is  much  patient  educational  work  to  be  done 
along  this  line  by  intelligent  pastors,  in  seeking  to  correct 
the  perversions  of  taste,  and  to  elevate  the  standards  of 
psalmody  in  their  congregations.  The  best  hymns,  when 
they  become  familiar,  will  never  grow  stale  or  old,  and  the 
best  tunes  are  those  that  can  no  more  be  antiquated  than 
daisies  or  daily  bread. 

The  pastor  should  knoAV  enough  about  music  to  be  able 
to  select  tunes  which  liis  congregation  can  and  will  sing. 


PULPIT   AND   ALTAR  141 

It  is  sometimes  dilliculi  to  find  in  the  liymnal  provided  for 
him  the  hynni  wliich  h(;  wants,  adapted  to  a  tune  which  the 
congregation  can  use  ;  but  such  a  combination  justifies  and 
will  reward  a  careful  search.  The  adaptation  of  the  hymns 
to  the  sermon  and  the  other  parts  of  the  service  should  al- 
ways be  carefully  considered.  The  hymns  which  are  sung 
in  the  earlier  portions  of  the  service  may  be  simply  wor- 
shipful ;  but  if  any  hymn  follows  the  sermon,  it  ought  to 
be  in  closest  harmony  with  the  thought  wliich  has  been 
enforced. 

As  a  rule  our  church  hymnals  are  far  too  large.  It  is 
quite  impossible  that  a  congregation  should  become  famil- 
iar with  twelve  hundred  or  fifteen  hundred  hymns ;  it  is 
probable  that  the  minister  will  use,  out  of  such  a  book,  not 
more  than  one  hundred  and  fifty  hymns.  A  carefully 
sifted  collection  of  three  or  four  hundred  hymns  would  be 
better  for  any  church  than  the  hymnological  libraries  wliich 
burden  the  hands  and  oppress  the  minds  of  most  worship- 
pers. In  the  use  of  such  a  small  collection  the  congrega- 
tion is  moi'e  apt  to  become  thoroughly  familiar  with  some 
of  the  best  of  the  hymns  and  tunes,  so  as  to  sing  them  with 
spirit  and  heartiness.  The  ideal  church  hymn-book  is  yet 
to  appear. 

As  to  the  tunes,  that  canon  of  judgment  which  tends  to 
prevail  among  recent  scholarly  writers  upon  psalmody,  to 
the  effect  that  the  church  tune  should  always  be  a  choral, 
in  common  time,  and  with  a  plain  and  even  movement, 
leads  in  the  right  direction,  but  goes  too  far.  Such  an 
excess  of  conservatism  would  not  be  salutary.  The  choral 
is  a  good  form  of  church  tune,  and  may  be  used  in  America 
much  more  freely  than  it  has  yet  been ;  but  other  rhyth- 
mical forms  are  admissible  ;  and  it  is  indeed  desirable  that 
there  should  be  a  good  degree  of  variety  in  the  musical 
service  of  the  Lord's  house.  Such  a  spirited  movement  as 
Lowell  Mason's  "  Duke  Street,"  such  a  flowing  melody  as 
Mr.  Bradbury's  ''  Wood  worth,"  such  a  ringing  praise-song 
as  Giardini's  "  Italian  Hymn,"  or  even  such  an  elaborate 
composition  as  the  setting  which  Mr.  Dykes  has  given,  in 
*'Lux   Benigna,"  to  Newman's  immortal  hymn,  may  be 


142         CHUISTIAN   PASTOR   AND    ^YORKING   CHURCH 

sung,  under  good  leadership,  with  the  greatest  enjoyment, 
by  the  average  congregation. 

The  leadership  of  the  congregation  is,  of  course,  the 
main  thing.  If  this  leadership  is  intelligent,  reverent, 
and  enthusiastic,  the  congregation  can  be  made  to  render 
the  best  music  in  the  best  manner.  How  to  secure  such 
leadersliip  in  the  service  of  song  is  the  principal  question. 

Xot  indispensable,  but  highly  important  to  the  best 
rendering  of  sacred  song,  is  that  "  king  of  musical  instru- 
ments, the  organ."  "  There  are  not  wanting,"  says  Van 
Oosterzee,  "instances  here  and  there  of  such  harmonious 
congregational  singing  that  the  absence  of  the  organ,  in 
that  case  at  least,  is  not  felt ;  while  it  is  equally  undeni- 
able that  a  defective,  tasteless  style  of  playing  proves 
more  of  a  hindrance  than  a  help  to  edification.  Yet  in  by 
far  the  larger  number  of  places  the  singing  is  of  such  a 
character  that,  in  default  of  something  better,  a  mediocre 
leading  with  the  organ  is  preferable  to  that  which  only 
improperly  bears  the  name  of  church  song.  .  .  .  The 
religious  value  of  the  organ  in  church  depends  mainly  on 
the  hand  to  which  it  is  intrusted.  This  remark  will  not 
be  without  its  value,  if  it  only  impresses  on  the  liturgist 
his  duty  of  using  every  endeavor  to  secure  that  the  organ- 
ist to  be  chosen  for  this  purpose  is  in  the  fullest  sense  of 
the  word  a  Christian  artist,  who  feels  and  understands 
what  he  is  playing,  and  shows  that  he  is  penetrated  with 
the  desire  to  serve  the  Holy  by  means  of  the  truly  Beau- 
tiful. Sacred  art  must  support  the  sacred  Word,  and 
place  its  great  power  entirely  and  exclusively  at  the 
service  of  the  Most  High;  while  the  artist  feels  himself 
not  only  the  priest  of  art,  but  also  the  servant  of  the  con- 
gregation. When  the  opposite  is  the  case,  the  Puritan 
polemic  against  the  organ  is  still  to  a  great  extent  justi- 
fied. It  is  —  what  is  too  often  forgotten  —  not  neces- 
sary that  the  organ  should  always  be  heard,  and  still 
less  that  it  should  always  be  heard  equally  loud.  Rather 
would  now  and  then,  with  sufficient  vocal  strength  of 
itself,  a  temporary  silence  of  the  instrument  be  desirable. 
When,  however,  the  organ  is    heard  in   the    church,  let 


PUJA'IT   AND    ALTAR  148 

it  never   give  forth    the  note    of   false  taste  or  of  mere 
worldly  art."  i 

With  the  organist,  or  the  choirmaster,  or  whoever  is 
employed  to  conduct  the  musical  part  of  the  service,  the 
minister  should  he  in  constiint  co-operation ;  there  should 
be,  at  the  outset,  a  clear  understanding  that  all  parts  of 
the  worship  are  under  the  minister's  direction,  and  that  all 
must  be  made  to  harmonize.  When  it  is  understood  that 
the  ends  of  worship,  rather  than  of  art,  are  always  to  be 
kept  uppermost,  many  of  the  causes  of  contention  among 
church  musicians  will  be  eliminated.  Among  artists  jeal- 
ousies are  natural,  for  the  aesthetic  judgment  rules,  and 
the  fundamental  question  is  one  of  pleasure.  But  among 
worshippers  such  contentions  at  once  appear  to  be  gro- 
tesque. To  strive  for  the  privilege  of  prayer,  or  to 
dispute  about  the  highest  seats  at  the  altar  of  sacrifice 
would  be  so  manifestly  incongruous  that  the  dullest  minds 
would  revolt  from  it.  Make  the  singers  understand  that 
they  are  there,  not  to  exhibit  their  voices  or  to  display  the 
results  of  their  musical  training,  but  to  worship  God,  and 
they  will  be  ashamed  to  quarrel. 

What  the  vocal  leadership  of  the  congregation  shall  be 
is  a  question  of  some  seriousness.  The  perfection  of  con- 
gregational worship  is  perhaps  attained  in  those  English 
Dissenting  churches  where  the  organ  is  the  sole  leader  of 
the  voices,  so  far  as  can  be  seen  by  the  casual  visitor,  and 
where  the  whole  congregation  forms  a  great  chorus,  render- 
ing, with  heartiness  and  precision,  anthem  and  chant  and 
hymn.  In  these  churches,  however,  a  nucleus  of  trained 
voices  is  usually  clustered  about  the  organ,  who  form  an 
invisible  choir,  and  whose  strong  initiative  carries  the 
congregation  steadily  along.  In  one  of  these  churches  we 
are  told  that  the  "  Hallelujah  Chorus,"  from  "  The  Messiah  " 
is  sometimes  sung  with  fine  effect  by  the  whole  congrega- 
tion. In  many  of  them,  anthems  of  considerable  intricacy 
are  rendered  with  no  hesitation ;  voices  all  over  the  church 
are  heard  joining  in  them.  The  use  of  the  chant  in  these 
congregations  is  almost  universal;    the  people  have  been 

1  Practical  Theology,  p.  379. 


144         CHRISTIAN    l^ASTOR   AND   WORKING   CHURCH 

accustomed  to  it  from  their  cliiklhood,  and  the  musical 
declamation  is  as  natural  to  them   as  reading. 

In  most  of  the  English  Congregational  churches  there  is, 
however,  a  large  choir  in  plain  sight  of  the  congregation, 
and  the  leadership  of  the  church  song  is  committed  to  them. 
In  few  cases  do  they  undertake  any  performance  of  their 
own;  the  anthems  and  the  chants  as  well  as  the  hymns 
are  all  sung  by  the  congregation,  the  choir  serving  only  as 
leaders  of  the  song.  This  full,  strong  chorus,  with  such 
other  members  of  the  congregation  as  wish  to  attend,  meets 
once  a  week  for  practice  under  the  direction  of  the  organ- 
ist. The  ability  to  render  the  music  of  the  church  so  accept- 
ably is  in  almost  all  cases  the  result  of  some  painstaking 
effort.  In  one  church  in  London  the  regular  choir,  of  fifty 
or  sixty  members,  is  supported  by  a  substitute  choir  of 
about  the  same  number.  To  one  person  in  each  part  is 
assigned  the  duty  of  filling  up  the  ranks,  at  every  service. 
If,  at  five  minutes  before  the  beginning  of  the  service,  the 
seats  of  the  bass  singers  are  not  full,  the  gentleman  in 
charge  of  that  part  makes  an  immediate  levy  upon  the 
substitute  bass  singers  already  in  the  house,  to  fill  the  seats, 
and  so  with  each  of  the  other  parts ;  thus  each  part  is 
always  full  of  trained  singers.  Very  little  in  the  way  of 
fine  artistic  effects  is  attempted  by  these  English  choirs, 
but  they  sing  with  great  heartiness,  and  the  congregation 
is  admirably  led.  English  organists  are  also,  as  a  rule, 
expert  leaders  of  congregational  singing,  and  the  congre- 
gation is  made  to  feel  the  meaning  of  the  words  of  the 
hymn  and  to  respond  to  the  sentiment  expressed. 
\  In  many  of  the  state  churches  of  England  the  vested 
choirs,  with  boys  upon  the  upper  parts,  perform  the  high- 
est style  of  music  in  a  very  admirable  manner.  So  large 
is  the  number  of  the  English  boys  who  thus  receive  a 
thorough  training  in  sacred  music  that  male  singers  of 
cultivation  appear  to  be  more  numerous  in  that  country 
than  female  singers.  At  one  of  the  triennial  Handel 
festivals  at  the  Sydenham  Palace,  when  nearly  four  thou- 
sand singers  were  present,  the  basses  and  tenors  quite 
outnumbered  the  sopranos  and  altos.     This   may  be  one 


PULPIT   AND   ALTAR  145 

reason  why  the  men  in  any  Englisli  congregation  generally 
join  in  the  song,  while  in  an  American  congregation  the 
reverse  is  the  rule.  The  vested  choirs,  in  the  cathedrals, 
and  in  the  larger  churches  are,  however,  left  to  perform 
most  of  the  service.  What  is  called  a  choral  service  is 
not  congregational  worship;  we  find  that,  in  far  greater 
perfection,  in  the  Dissenting  churches. 

In  America,  however,  the  choir  is  often  permitted  to 
have  mattere  all  its  own  way.  In  the  majority  of  Ameri- 
can churches  tlie  choir  is  a  quartette,  and  the  congregation 
takes  but  little  part  in  the  singing.  Even  the  hymns  are 
sung  by  the  people  in  the  gallery,  without  much  aid  from 
the  pews.  Quartette  choirs,  as  a  rule,  disapprove  of  con- 
gregational singing,  and  make  it  difficult,  if  not  impossible, 
for  the  congregation  to  follow  them  in  the  hymns.  And 
the  hymns  are  rendered  in  a  manner  so  unintelligent  and^ 
perfunctory  that  no  one  cares  to  join  in  them.  It  would 
be  far  better  if  churches  employing  choirs  of  this  character 
would  abandon  wholly  the  congregational  hymns. 

The  purpose  of  the  quartette  choir  is,  almost  always, 
the  artistic  rendition  of  some  highly  elaborate  and  florid 
musical  composition.  It  is  rare  that  a  performance  of  this 
nature  awakens  in  any  auditor  a  worshipful  feeling.  Pre- 
cisely the  same  emotions  are  excited  as  those  which  are 
appealed  to  in  the  concert-room.  Those  who  enjoy  the 
performance  will  be  seen  nodding  one  to  another,  at  its 
conclusion,  as  if  to  say :  "  Was  not  that  a  splendid  exhibi- 
tion?" To  any  reverential  person  such  a  perversion  of 
the  act  of  worship  is  little  less  than  horrible.  It  is  a 
grave  question  whether  the  musical  service,  in  very  many 
American  churches,  is  not  a  savor  of  death  unto  death, 
rather  than  of  life  unto  life. 

This  must  not  be  understood  as  a  condemnation  of  the 
employment  of  single  voices  or  any  combinations  of  voices 
in  worship.  It  is  quite  possible  that  a  song  or  a  prayer 
should  be  rendered  in  church  by  one  or  more  persons  with 
the  true  spirit  of  devotion,  in  such  a  manner  that  the 
thought  of  the  listeners  should  be  fixed  upon  the  theme, 
and  not  upon  the  art  of  the  performance.     If  many  voices 

10 


14G         CHRISTIAN   PASTOIl   AND    WORKING   CHURCH 

may  worship  God  in  song,  so  may  a  single  voice.  If  the 
pastor  may  lead  the  worship  in  prayer,  so  may  the  singer. 
But  in  such  case  the  singer  must  be  a  real  worshipper. 
The  art  of  the  rendition  must  be  hidden  in  the  sincerity  of 
the  worship. 

These  elementary  truths  are  well-nigh  forgotten  in  many 
of  our  fashionable  chui'ches.  Music  should  be  an  aid  to 
devotion ;  but  many  of  those  who  most  keenly  enjoy  it  in 
the  concert-room  or  the  drawing-room  listen  to  the  same 
thing  in  church  with  pain. 

The  first  thing  to  be  desired  in  the  church  song  is  that 
the  Avhole  congregation  should  heartily  participate  in  it. 
The  full  choral  song  admits  of  no  efforts  at  display.  The 
vanity  of  the  individual  is  merged  in  the  voice  of  the  mul- 
titude. When  all  the  people  thus  praise  God  in  the  sanc- 
,tuary  it  is  possible  that  each  should  join  with  some  real 
uplifting  of  the  heart.  Yet  even  this  service  may  be  ren- 
dered with  regard  for  beauty  and  fitness  ;  the  congrega- 
tion may  be  taught  to  observe  the  sentiment  of  the  hymn, 
and  properly  to  express  it.  The  people  will  learn,  if  they 
are  taught,  to  sing  with  the  spirit  and  with  the  understand- 
ing also.  The  organ  and  the  leading  choir  can  easily  sug- 
gest to  the  people  the  subdued  and  tender  expression  of 
the  plaintive  lines,  and  the  accelerated  time  and  accumu- 
lated power  of  the  triumphant  strains.  Congregational 
singing  must  not  be  considered  good  when  everybody  sings 
all  the  time  with  all  his  might;  there  must  be  evidence 
that  the  congregation  is  thinking  of  the  words  of  the  song 
and  is  touched  with  their  meaning.  It  is  beautiful  to  see 
how  a  congregation  will  learn  to  follow  such  intelligent 
leadership,  and  will  come,  after  a  little,  to  make  the  words 
of  the  hymn  their  own.  The  spiritual  value  of  this  j)art 
of  the  service  is  thus  indefinitely  increased. 

The  chief  use  of  the  choir  must  be  to  lead  the  worship 
of  the  congregation.  It  should  be  diligently  impressed 
upon  the  singers  when  they  are  called  into  this  service, 
that  this  is  their  main  business.  If  they  help  the  people 
to  praise  God  in  song  they  will  do  Avell ;  if  they  fail  of 
that  they  are  worse   than  useless,  no  matter  how  artistic 


PULPIT   AND   ALTAR  147 

may  be  their  own  performance.  To  this  end  the  hymns 
must  be  studied  and  their  meaning  understood  and  felt  by 
the  singeis  in  tlie  gallery.  The  choir  will  sometimes  say, 
"  Oh,  that  is  '  Federal  Street,'  or  '  llursley,'  —  surely  we 
do  not  need  to  practise  that  old  tune."  But  the  question 
is  not  whether  "  that  old  tune  "  can  be  sung,  it  is  whether  the 
hymn  now  set  to  the  tune  can  be  intelligently  and  feelingly 
sung ;  whether  its  meaning  can  be  conveyed  in  the  use  of 
this  old  tune.  The  intelligent  and  reverential  leadership 
of  the  congregation  is  the  first  business  of  the  choir.  To 
this  end  they  ought  to  be  intelligent  and  reverential  per- 
sons, and  the  spirit  of  their  leader  ought  to  be  so  full  of 
intelligent  reverence  that  the  true  nature  of  their  work 
should  be  constantly  kept  before  them. 

The  best  kind  of  choir  to  lead  a  congregation  is,  mani- 
festly, a  large  chorus.  There  may  be  quartettes  which  can 
lead  congregations,  but  they  are  not  numerous.  There  is 
difficulty,  however,  in  maintaining  large  choruses,  because 
members  of  the  congregation  who  can  sing  are  often,  un- 
fortunately, slow  to  lend  their  services  for  the  promotion 
of  the  good  of  the  church.  Those  who  can  sing  or  play 
upon  an  instrument  are  apt  to  feel  that  if  they  render  any 
help  in  public  worship  they  must  be  paid  for  it.  The 
prevalence  of  this  feeling  shows  how  this  whole  depart- 
ment of  church  life  has  been  secularized.  When  music 
touches  the  life  of  the  church  the  standard  suddenly  falls. 
Those  who  possess  some  little  musical  ability  or  training 
are  wont  to  say  that  they  have  paid  much  money  for  their 
musical  education,  and  that  therefore  they  ought  to  receive 
compensation  for  their  services.  But  it  is  equally  true 
that  the  people  who  teach  in  the  Sunday-schools,  and  who 
speak  in  the  prayer-meetings  have  paid  nuich  money  for 
the  education  which  qualifies  them  to  assist  so  efficiently 
in  the  work  of  the  church.  In  many  of  our  congrega- 
tions there  are  many  college  graduates  and  professional 
people  whose  education  has  cost  them  five  times  as  much 
as  that  of  the  singers  and  the  players  on  instruments,  and 
who  are  yet  rendering  to  the  church,  weekly,  many  hours 
of  uncompensated  labor.     There  seems  to  be  no  good  rea- 


148         CHRISTIAN    P^ASTOR   AND   WORKING   CHURCH 

son  why  the  musicians  should  make  themselves  exceptions 
to  the  rule  of  willing  service,  which  binds  all  the  members 
of  the  church  together  in  unity.  It  is  true,  of  course,  that 
some  musicians  recognize  this  principle,  and  give  to  the 
churches  to  which  they  belong,  a  great  deal  of  the  most 
valuable  assistance.  But  the  failure  on  the  part  of  many 
to  comprehend  the  fact  that  musical  gifts,  like  other  gifts, 
are  subject  to  the  law  of  consecration,  makes  it  difficult, 
in  many  congregations,  to  gather  the  singers  in  chorus 
choirs. 

The  maintenance  of  artistic  standards  of  judgment  upon 
the  singing  of  choirs  also  strengthens  the  mercenary  claim. 
If  the  service  is  really  a  performance  for  the  delectation 
of  an  audience,  perhaps  the  audience  ought  to  pay  the 
performers.  If  the  service  is  recognized  as  having  another 
and  higher  function,  perhaps  those  who  recognize  their 
Christian  obligation  would  be  more  willing  to  assist  in  it. 

The  question  whether  the  choir,  however  organized, 
should  be  expected  to  render  any  music  of  their  own,  ajDart 
from  the  leadership  of  the  congregation,  is  answered  in 
one  way,  as  has  been  said,  by  most  of  the  Nonconformist 
churches  of  England,  and  in  another  way  by  most  of  the 
Anglican  churches,  and  by  the  great  majority  of  Protestant 
churches  in  America.  There  is  danger,  no  doubt,  that 
choirs,  and  especially  quartettes,  if  they  are  permitted  to 
sing  anthems  or  set  pieces  of  their  own,  will  embrace  the 
opportunity  to  make  a  great  display  of  their  own  musical 
powers,  thus  turning  worship  into  mockery.  But,  on  the 
other  hand,  it  is  quite  possible  that  the  choir  should  be  so 
instructed  and  led  as  that  it  shall  keep. steadily  in  view  its 
true  function  as  the  leader  of  worsliip ;  and  so  tliat  it  shall 
render  dignified  and  inspiring  music,  not  only  with  pro- 
priety, but  with  excellent  effect.  Choruses  like  Costa's 
"  The  Lord  is  Good,"  or  Mendelssohn's  "  He  Watching  over 
Israel,"  or  Sullivan's  "  O  Taste  and  See,"  could  not  well 
be  sung  by  the  ordinary  American  congregation ;  but  they 
may  be  rendered  by  large  choirs  in  such  a  way  as  to  stir 
the  liearts  of  the  worshippers,  and  to  kindle  the  flame  of 
sacred  love.     Smaller   combinations   of    voices,  or  single 


PULPIT  AND  ALTAR  149 

voices  may  serve  in  the  same  way.  It  is  not  trne  that  the 
singing  of  the  congregation  is  the  only  kind  of  music  to 
be  tolerated  in  church ;  the  congregation  may  worship  by 
silently  joining  in  the  prayer  or  the  thanksgiving  or  the 
aspiration  to  which  tlieir  leaders  give  voice  in  song.  The 
only  thing  to  be  insisted  on  is  that  the  congregation  shall 
be  able  to  recognize  this  as  worship,  and  to  feel  that  it  is 
worship. 

If  the  choir  is  permitted  to  provide  music  of  its  own, 
the  leader  of  the  worship  should  see  that  the  anthems  or 
solos  sung  are  of  a  character  appropriate  to  public  worship. 
Much  of  the  music  printed  for  American  choirs  is  too  florid 
and  showy  for  the  sanctuary.  But  it  is  possible  to  find 
dignified  and  serious  music  for  this  purpose,  and  much 
care  should  be  exercised  in  this  selection.  Especially 
should  the  minister  take  care  that  the  service  be  not 
marred  by  the  introduction  of  choir  pieces  which,  however 
unobjectionable  in  themselves,  are  wholly  out  of  harmony 
with  the  occasion.  The  most  grotesquely  inappropriate 
selections  are  often  thrust  into  religious  services  by  ambi- 
tious choir-leaders.  Not  one  in  ten  of  these  worthies 
exhibits  the  slightest  sense  of  the  fitness  of  things.  He 
is  quite  apt  to  sing  a  morning  hymn  at  an  evening  service, 
or  to  introduce,  just  before  the  sermon,  such  words  as 
these :  — 

"  Saviour,  again  to  thy  dear  name  we  raise 
With  one  accord  our  parting  hymn  of  praise  ; 
We  rise  to  bless  thee,  ere  our  worship  cease, 
And  now  departing,  wait  thy  w^ord  of  peace." 

Such  a  delicate  suggestion  to  the  minister  that  the  congre- 
gation has  linished  its  business  and  is  going  home  —  that  it 
has  no  use  for  his  sermon  —  has  been  listened  to  by  the 
minister  with  such  equanimity  as  he  could  muster.  On  the 
occasion  of  the  celebration  of  the  hundredth  anniversary 
of  a  church  whose  life  had  been  especially  harmonious,  and 
whose  ministers,  without  exception,  had  been  well  beloved 
and  generously  treated,  the  selection  by  the  choir  consisted 
of  the  following  words :  "  O  Jerusalem,  Jerusalem,  thou 


150         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

that  killest  the  prophets  and  stonest  them  that  are  sent 
unto  thee,  how  often  woukl  I  have  gathered  thy  chiklren 
together  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not.  Henceforth  your  house  is  left 
unto  you  desolate."  The  effect  of  such  words  upon  intel- 
ligent and  sensitive  listeners  may  be  imagined. 

There  are  choir-leaders  whose  taste  and  judgment  can 
always  be  trusted.  Happy  is  the  pastor  who  has  such  a 
helper  by  his  side.  But  it  is  his  duty  to  guard  against 
all  such  monstrous  incongruities,  and  to  see  to  it  that 
the  whole  service  of  the  Lord's  house  is  appropriate  and 
harmonious. 

The  question  as  to  what  is  sometimes  called  "the  en- 
richment of  worship "  is  now  discussed  by  non-liturgical 
churches.  That  the  forms  of  worship  in  some  of  the  Re- 
formed churches,  notably  the  Scotch  and  the  Puritan 
churches,  both  English  and  American,  have  been  some- 
what bare  and  meagre  can  scarcely  be  denied.  The  reac- 
tion against  a  sacramental  ritualism  swept  away  even  the 
decencies  of  public  worship.  For  a  long  time,  in  New 
England,  even  the  reading  of  the  Scriptures  was  under 
the  ban;  that  seemed,  to  these  sturdy  Protestants,  a  rag 
of  popery.  In  the  diary  of  the  Rev.  Stephen  Williams  of 
Longmeadow,  Mass.,  under  date  of  March  30,  1755,  he 
writes  :  "  This  day  I  began  to  read  the  Scriptures  publicly 
in  the  congregation.  Wish  and  pray  it  may  be  service- 
able and  a  means  to  promote  Scripture  knowledge  among 
us."  His  biographer  adds :  "  This  was  an  innovation 
which  Stephen  Williams  had  some  difficulty  in  sustain- 
ing." 1  Many  of  the  old  New  England  town  histories 
record  disputes  upon  this  subject.  It  is  a  curious  fact 
that  in  their  rebellion  against  the  sacerdotal  principle, 
which  lies  at  the  foundation  of  the  system  Avith  which 
they  had  broken,  these  reformers  gave  to  their  minister, 
under  another  form,  a  priestly  character;  for  the  public 
worship  was  almost  wholly  committed  to  him,  and  tran- 
sacted by  him  for  them ;  they  took  no  part  in  it  whatever 
1  Longmeadow  Centennial,  p.  222. 


PULPIT   AND   ALTAR  151 

beyond  the  singiiio-  c)f  a  psalm  which  he  "lined  out''  to 
them.  The  present  tendency  is  toward  the  restoration  to 
the  people  of  the  privilege  then  voluntaiily  relinquished 
by  them.  As  the  Protestant  church  of  to-day  is  seeking 
to  become  a  working  church,  so,  and  for  kindred  reasons, 
it  is  seeking  to  be  a  worshipping  church.  It  wishes  to 
take  a  larger  part,  audibly  and  openly,  in  the  service  of 
the  Lord's  house.  The  changes  in  the  order  of  worship 
introduced  or  advocated  are  mainly,  if  not  wholly,  changes 
in  the  direction  of  congregational  worship. 

The  question  whether  these  additions  to  the  accus- 
tomed order  shall  be  made  by  the  officiating  clergyman, 
or  whether  the  people  of  each  communion,  through  their 
wisest  and  most  devout  representatives,  should  set  forth 
some  forms  of  praise  and  praj^er  for  the  guidance  of  their 
congregations,  has  been  discussed  in  some  of  the  ecclesi- 
astical assemblies.  One  of  the  most  distinguished  and 
broad-minded  of  the  Congregational  clergymen  of  New 
England,  in  an  address  before  a  church  congress,  said :  — 

''  Here  I  am  constrained  to  say  and  confess  that  worship 
cannot  do  its  whole  good  work  as  the  vehicle  of  truth  to 
the  mind,  except  as  it  is  formulated  and  prescribed  by 
general  authority,  and  is  not  left  to  the  genius  and  piety 
of  the  officiating  minister,  according  as  he  may  happen  to 
have  the  use  of  his  genius  or  his  piety  at  the  moment. 
As  a  minister  in  a  non-liturgical  communion  I  can  say 
this  more  easily,  perhaps,  than  some  other  ministers  could, 
and  I  do  say  it.  There  are  extemporizing  ministers  whose 
study  of  worship  has  been  so  complete,  whose  good  sense 
is  so  good,  and  whose  natural  gifts  are  so  great,  that  they 
accomplish  a  pretty  complete  liturgical  SAveep  in  their  ser- 
vices; and  when  ministers  do  not  accomplish  much  of  a 
sweep  ever,  as  leaders  of  worship,  but  bear  down  habitu- 
ally and  only  on  a  few  facts  and  doctrines  lying  near  the 
heart  of  Christianity,  God  forbid  I  should  deny  them 
access  to  God,  and  their  use  as  preachers  of  truth  through 
the  worship  they  conduct.  But,  taking  all  things  into 
account,  it  seems  to  me  clear  that  in  the  one  respect  of 
truth   conveyed,  conveyed  in   its  entirety,  and    conveyed 


152         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

proportionately,  a  worship  prescribed,  or  substantially  pre- 
scribed, is  not  only  valuable  but  indispensable.  I  contrib- 
ute that  item  towards  the  reunion  of  Christendom  on  the 
point  of  worship."  ^ 

There  would  be  much  dissent  from  the  proposition  to 
formulate  a  uniform  ritual  for  any  of  the  non-liturgical 
chm-ches.  Even  if  considerable  freedom  were  allowed  in 
the  use  of  it,  the  tendency  to  a  monotonous  and  lifeless 
repetition  would  be  regarded  by  many  as  far  outweighing 
the  gain  that  would  be  realized  through  a  more  complete 
and  comprehensive  presentation  of  the  truths  on  which 
worship  is  founded.  Christians  of  different  temperament 
and  different  training  will  answer  this  question  differently. 
Undoubtedly  a  prescribed  ritual  avoids  much  irreverence 
and  many  painfully  arid  performances ;  but  on  the  other 
hand  it  sacrifices  a  spontaneity  and  timeliness  which,  in  the 
service  of  the  preacher  who  has  both  the  gift  and  the  spirit 
of  prayer,  are  often  very  inspiring.  But  if  no  such  com- 
plete ritual  is  furnished,  it  is  surely  lawful  to  add  some- 
thing to  the  barrenness  of  the  old  Puritan  ritual. 

The  responsive  reading  of  portions  of  the  Scripture  is 
now  quite  common  in  American  churches,  and  when  prop- 
erly conducted  it  is  an  excellent  feature.  The  first  re- 
quisite of  success  in  this  service  is  the  selection  of  a 
suitable  manual  of  responsive  readings.  Not  all  Scripture 
is  suited  to  this  use ;  the  historical,  philosoi)hical,  and 
didactic  portions  lend  themselves  but  awkwardly  to  such 
a  service ;  it  is  really  only  the  poetry  that  ought  to 
be  treated  in  this  way.  A  few  of  the  New  Testament 
passages,  like  the  Beatitudes,  and  the  Proem  of  John's 
Gospel,  and  some  portions  of  the  ejiistles  which  approxi- 
mate to  lyrical  form  may  be  read  responsively,  —  though 
even  here  the  verses  should  be  broken  up  into  phrases 
that  are  antiphonal  or  cumulative.  But  for  the  most  part 
it  is  the  Psalms  and  the  prophetic  poems  that  are  best 
suited  to  responsive  reading.  These  should  always  be 
put  for  this  purpose  into  the  rhythmic  form  that  belongs 

1  Address  of  Rev.  N.  J.  Burton,  D.D.,  Proceedhxjs  of  the  American  Con- 
gress of  Churches,  1885,  p.  62. 


PULPIT   AND   ALTAR  153 

to  them.  It  is  little  less  tl\an  absurd  to  adhere  to  the 
verse  divisions  in  the  responsive  reading  of  the  Psalms. 
The  poetry  is  constructed  for  the  very  purpose  of  anti- 
phonal  expression ;  our  verse  divisions  simply  destroy  its 
artistic  form.  The  parallelisms  of  these  old  lyrics,  as  we 
find  them  arranged  in  the  revised  version,  are  better 
adapted  than  anything  else  in  literature  to  the  responses 
of  a  conofreQi-ation. 

The  congregation  should  stand  up  to  read ;  and  the 
leader  should  read  with  distinct  but  rapid  enunciation,  suf- 
fering no  long  pauses  between  the  responses.  There  is  no 
room  here  for  elocutionary  effects ;  anything  of  that  sort  is 
grotesque  enough ;  but  the  reading  should  be  full  of  spirit 
and  feeling,  —  and  the  responsory  character  of  it  should 
be  so  marked  that  it  shall  seem  more  like  a  chant  than  a 
reading.  Any  painful  attempt  of  the  congregation  to 
speak  in  concert  should  be  avoided;  but  on  the  other 
hand  the  helter-skelter  i-eading  of  many  congregations  is 
not  particularly  inspiriting.  If  the  parallelisms  are  used, 
and  the  leader  sets  the  pace  with  a  firm,  rapid,  steady 
tempo,  the  responses  will  naturally  and  almost  ine\atably 
maintain  a  good  measure  of  unity,  and  the  rhythmic  effect 
will  be  marked  and  beautiful.  In  some  congregations  the 
outpouring  of  the  full  heart  in  these  reponsory  voices  of 
praise  and  hope  and  aspiration  is  more  inspiring  than 
any  other  portion  of  the  service. 

The  repetition  of  one  of  the  ancient  creeds  —  the 
Apostles'  or  the  Nicene  —  by  the  congregation  is  also  com- 
mon and  altogether  suitable,  while  the  people  of  most 
of  our  churches  have  learned  to  join  with  the  minister 
in  the  audible  repetition  of  the  Lord's  Praj^er.  Whether 
the  Decalogue  should  be  employed  liturgically  is  an  open 
question ;  our  Lord  has  translated  that  law  into  a  differ- 
ent language,  and  his  rendering  of  it  should  be  nearest 
to  our  thought.  The  Beatitudes  and  tlie  Lord's  summary^ 
of  the  Law  might  well  take  the  place,  in  our  congregational 
worship,  of  the  Ten  Commandments.  Some  judicious  se- 
lections mic^ht  also  be  made  from  the  Ancflican  Book 
of    Common    Prayer;    its    General    Confession,  many  of 


154         CHEISTIAN   PASTOR   AND   WORKING   CHURCH 

its  beautiful  collects,  and  sometimes  its  majestic  Litany 
mioflit  be  introduced  into  the  service  of  our  non-lituronical 
churches.  Language  like  this,  which  has  been  hallowed 
by  centuries  of  use,  into  which  many  generations  of  pra}^- 
ing  men  have  poured  theii-  hearts,  possesses  a  value  which 
no  newly  formed  phrases  could  possibly  contain.  If  the 
enrichment  of  the  non-liturgical  ritual  is  sought,  it  is 
in  these  sources  that  we  shall  be  most  likely  to  find  it. 

It  is  well  to  remember  that  not  all  the  reformers  sought 
to  banish  from  the  sanctuary  the  hallowed  forms  of  prayer 
and  praise.  There  was  really,  at  the  beginning  of  the 
Reformation,  a  decided  disposition  to  enlist  the  people, 
as  they  had  not  before  been  enlisted,  in  the  public  worship 
of  the  Lord's  house.  "  The  spirit  of  Protestantism,"  says 
Dr.  Samuel  M.  Hopkins,  "requires  that  the  people  shall 
take  part  in  the  public  worship  of  God,  and  thus  make  it 
'common  worship.'  The  Romish  church,  during  the 
Middle  Ages,  resolved  worsliip  into  a  spectacle.  The 
great  cathedi-als  were  built  for  a  dramatic  religion,  in 
which  the  people  could  look  on,  while  the  priests  went 
through  with  the  service  of  the  mass ;  down  whose  broad 
naves,  chanting  and  cross-bearing  processions  could  move, 
and  through  whose  ogived  arches  the  pealing  tones  of 
the  organ  could  resound.  Throughout  the  whole  the 
people  were  only  a  body  of  spectators.  This  accorded 
entirely  with  the  spirit  and  policy  of  the  Romish  church. 
Protestantism  changed  all  that.  It  recognized  the  Chris- 
tian body  as  something  more  than  a  dumb  and  passive 
laity.  It  recognized  them  as  a  'holy  priesthood,'  each 
called  to  offer  spiritual  sacrifices  of  prayer  and  praise 
to  God.  The  great  reformers,  therefore,  all  of  them,  pre- 
pared or  made  use  of  liturgies  for  the  use  of  the  wor- 
shippers. There  was  the  Lord's  Prayer  and  the  Creed 
always  to  be  recited  aloud  by  the  people.  There  was  the 
'  general  confession,'  which  every  one  joined  in  rej)eat- 
ing,  making  it  his  own  personal  confession  of  sin.  There 
was  the  reading  of  the  Decalogue,  to  which  the  people 
responded,  '  Lord,  have  mercy  upon  us,  and  incline  our 
hearts  to  keep  this  law.'      There  was  the  responsive  read- 


PULPIT   AND   ALTAR  165 

ing  of  the  Psalter,  an  exorcise  to  which  it  might  seem 
the  most  exaggerated  Puritanism  coukl  make  no  objection. 
All  these  features  ap[)ear  in  the  Strasbicrg  Liturgy  of  John 
Calvin,  in  the  Saxon  Liturgy  drawn  by  Luther,  in  the 
Jjitiirgy  of  the  Palatinate  prepared  by  Melanchthon  and  in 
all  'the  other  forms  of  prayer  that  were  the  product 
of  the  Reformation  period."  ^  The  Lutheran  Church 
still  employs  a  considerable  liturgy;  so  also  does  the 
Moravian.  It  is  evident  that  a  desire  for  the  extension  of 
congregational  worship  is  making  itself  felt  in  many  of  the 
non-liturgical  churches  ;  and  this  movement  is,  in  reality, 
very  nearly  the  antithesis  of  the  ritualistic  tendency,  wdiich 
in  effect  confines  the  audible  worship  to  the  priest  and 
the  vested  choir. 

With  the  introduction  of  responsive  readings,  chants,  and 
creeds,  it  is  evident  that  some  reduction  must  needs  be  made 
in  other  parts  of  the  service  ;  and  it  is  probable  that  what 
is  known  in  the  Reformed  churches  as  the  "  long  prayer  " 
might,  in  many  cases,  be  usefully  shortened.  One  cannot 
have  too  much  of  the  spirit  of  prayer,  and  the  habit  of 
lingering  long  at  the  mercy  seat  must  not  be  rudely  cen- 
sured ;  but  the  physical  and  mental  demands  of  the  con- 
gregation must  be  considered,  and  it  is  doubtless  true  that 
this  prayer  does  often  become  a  weariness  to  the  flesh. 
No  rule  as  to  length  can  be  laid  down ;  but  most  of  us 
have  attended  services  in  which  we  have  felt  that  a  far 
more  devotional  frame  would  have  been  maintained  by  the 
congregation  if  the  long  prayer  had  not  been  half  as  long. 
Whitefield  cannot  be  suspected  of  undervaluing  public 
prayer,  and  his  remark  to  a  good  minister,  whose  prayer 
had  been  unduly  protracted,  may  well  be  remembered : 
"You  prayed  me  into  a  good  frame,  and  you  prayed  me 
out  of  it." 

One  enrichment  of  the  service  is  suggested  with  some 
diffidence.  If  the  song  of  the  reverent  singer  may  lift 
our  hearts  to  God,  might  not  the  simple  and  devout  read- 
ing of  a  sacred  lyric  sometimes  have  a  devotional  value? 
The  reading  Avould  convey  the  words  more  perfectly  than 

1  Proceedings  of  the  American  Concjress  of  Churches,  1885,  pp.  75,  76. 


156        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

the  singing  ordinarily  does ;  and  the  confession,  the  trust, 
the  hope,  the  aspiration  expressed  in  such  beautiful  words 
might'  help  to  kindle  a  worshipful  feeling  in  the  minds 
of  listeners.  There  are  many  hymns  of  the  highest  liter- 
ary merit,  and  the  deepest  spiritual  insight,  which  cannot 
well  be  sung ;  might  not  a  truly  liturgical  use  be  made  of 
them  ?  There  are  many  other  excellent  hymns  which  the 
hymnal  of  the  worshipping  congregation  does  not  contain, 
and  which  might  be  employed  in  this  way.  If,  just  before 
the  "  long  prayer,"  one  or  two  of  these  sacred  lyrics  were 
reverently  read,  not  with  elocutionary  effect,  but  as  if  it 
were  a  prayer,  might  this  not  be,  in  some  cases,  an  inspir- 
ing introduction  to  the  prayer  about  to  follow?  Nor 
is  it  essential  that  these  devotional  excerpts  should  be 
expressed  in  lyrical  form.  Words  that  contain  the 
heart  of  prayer,  the  spirit  of  devotion,  may  be  found  in 
sermons  and  in  contemplative  writings.  A  beautiful  col- 
lection of  such  meditations  has  been  added  to  the  devo- 
tional literature  of  the  church  by  the  blind  preacher  of 
Edinburgh,  the  Rev.  George  Matheson,  and  there  is  many 
an  anthology  of  devout  and  uplifting  thoughts,  from  which 
selections  might  be  made.  These  should  always  be  very 
brief,  and  should  be  manifestly  joined  by  vital  bonds  with 
the  prayer  which  follows.  It  cannot  be  too  strongly  said 
that  this  part  of  the  service  must  be  as  far  as  possible 
removed  from  everjrthing  that  savors  of  the  theatrical ;  if 
it  is  not  essentially  worship  it  can  have  no  place  in  the 
pulpit. 

All  this  matter  of  the  enrichment  of  public  worship 
needs  to  be  wisely  and  firmly  handled.  Changes  which 
have  no  merit  but  novelty,  and  which  are  intended  chiefly 
as  baits  to  draw  auditors  should  be  rigidly  excluded ;  only 
those  should  be  permitted  which  promise  to  assist  in  mak- 
ing the  worship  of  the  congregation  more  general,  more 
hearty,  and  more  intelligent. 

The  pastor,  as  the  leader  of  the  worship  of  the  congre- 
gation, must  sometimes  descend  from  the  pulpit  to  the 
altar.     For  even  where  nothing  resembling  that  much  dis- 


PULPIT   AND   ALTAU  157 

puted  piece  of  ecclesiastical  furniture  is  visible  in  the 
sanctuaiy,  there  are  still  services  whose  nature  is  sacra- 
mental, which  cannot  fitly  be  performed  in  the  preacher's 
desk.  The  administration  of  these  sacraments  is  an 
essential  part  of  the  pastor's  duty. 

Among  the  Protestant  churches  the  only  rites  to  which 
the  sacramental  character  attaches  are  Baptism  and  the 
Lord's  Supper.  Respecting  the  nature  of  these  sacra- 
ments, no  extended  discussion  is  here  called  for;  we 
assume  their  practice,  and  simply  seek  to  know  how  the 
pastor  ought  to  regard  and  administer  them.  It  is,  how- 
ever, necessary  to  recall  the  conclusions  of  the  third  chap- 
ter of  this  treatise,  and  to  remember  that  the  Christian 
pastor,  in  Protestant  churches,  in  the  administration  of 
these  sacraments  assumes  no  sacerdotal  powers,  and  that 
the  sacraments  themselves  are  not  supposed  by  him  to 
possess  any  intrinsic  or  magical  efficacy.  They  are  not 
opera  operata ;  they  are  symbols  of  spiritual  facts  and 
relations,  —  beautiful  symbols  which  may  greatly  aid  in 
impressing  upon  our  minds  these  spiritual  facts  and  in 
leading  us  to  enter  joyfully  into  these  spiritual  relations. 

The  history  of  Baptism,  beginning  with  the  Day  of 
Pentecost  and  coming  down  through  the  first  five  centu- 
ries of  the  life  of  the  Church  is  a  striking  illustration  of 
the  growth  of  ritualistic  elements.  What  Matthew  Ar- 
nold calls  the  invasion  of  Aberglaube  is  here  visibly  set 
forth.  "  Originally  administered  in  connection  with  im- 
mersion by  the  Apostles  and  their  fellow-laborers,  we  see 
Holy  Baptism  in  the  ancient  Church  already  indicated  by 
names  which  testify  of  a  high  degree  of  appreciation,  but 
at  the  same  time  lend  [no  ?]  countenance  to  the  supersti- 
tious view  which  we  see  beginning  to  make  its  appearance 
already  in  the  second  and  third  centuries.  Baptism  was 
very  soon  termed  '  anointing,  seal,  illumination,  salva- 
tion ; '  also  '  the  spiritual  gift,  grace,  the  garb  of  immor- 
tality.' In  proportion  as  infant  baptism  became  more 
general,  did  also  the  notion  gain  ground  that  in  baptism 
one  was  cleansed  from  sin,  whether  hereditary  or  actual,  — 
a  consideration  which  led  not  a  few  to  delay  the  reception 


158         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

of  baptism  as  long  as  possible.  By  preference  was  the 
sacred  action  administered  by  the  bisliop,  yet  also  by 
presbyters  and  deacons,  even,  in  case  of  necessity,  by  lay- 
men, —  a  course  which,  among  others,  TertuUian  and 
Jerome  declared  to  be  admissible,  provided  it  was  per- 
formed in  a  becoming  manner."  ^ 

In  the  third  century  baptism  began  to  be  assigned  to 
special  seasons  and  places ;  Easter  and  Pentecost  were 
supposed  to  be  more  appropriate  than  other  times  ;  and 
buildings  were  erected  for  this  purpose.  One  by  one  the 
various  ceremonial  appendages  of  the  rite  were  added: 
the  eastward  posture,  the  anointing,  the  consecration  of 
the  water,  the  laying  aside  of  the  old  garments,  the  impo- 
sition of  hands,  the  white  vestments  of  the  candidates,  the 
burning  tapers  in  their  hands,  the  kiss  of  peace,  the  milk 
and  honey,  the  sal  sapientice^  and  finally  the  administration 
of  the  first  communion. 

All  tliis  involves  a  theory  of  the  nature  of  baptism  which 
is  still  held  in  a  large  part  of  Cliristendom.  It  supposes  a 
transaction  of  great  and  vital  importance ;  it  connotes  a 
belief  that  in  the  performance  of  the  rite  a  spiritual  change 
is  wrought  uj)on  the  recipient.  The  phraseology  of  some 
of  the  Protestant  rituals  expresses  this  belief,  and  the  rite  of 
Exorcism,  which  is  part  of  the  baptismal  service,  not  only 
in  the  Roman  Catholic  church,  but  in  some  branches  of 
the  Lutheran  church,  possesses  a  significance  which  cannot 
be  ignored. 

The  discussion  of  these  questions  does  not  come  within 
the  scope  of  this  treatise  ;  it  is  only  necessary  to  admonish 
the  pastor  that  he  must  know  what  baptism  means  to  him, 
and  that  he  must  see  to  it  that  those  who  seek  it  for  them- 
selves or  for  their  childi-en  are  instructed  as  to  its  mean- 
ing. The  manner  uf  administering  the  sacrament  will  be 
affected  by  the  belief  on  which  it  rests. 

The  Protestant  pastors  into  whose  hands  this  treatise 
will  fall  will  disagree  respecting  the  mode  and  the  subjects 

1  Van  Oosterzee's  Practical  Theology,  p.  419.  See  also  Christian  Institu- 
tions, by  A.  V.  G.  Allen,  in  this-series,  Stanley's  Christian  Institutions,  and 
Smith's  Cyclopedia  of  Christian  Antiquities,  Art.  Baptism. 


PULPIT   AND   ALTAR  159 

of  baptism.  By  some  of  them  tlie  lite  is  believed  to  be 
confined  to  adult  believers,  and  to  be  administered  to  them 
upon  the  confession  of  their  own  faith  in  Christ.  By  others 
it  is  believed  to  be  intended  for  children  as  well  as  for 
adults.  In  either  case  the  administration  ought  to  be 
performed  in  a  reverent  spirit,  and  with  a  dignified  and 
simple  ritual.  Never  should  it  be  disfigured  by  rude  haste 
or  indecorous  familiarities.  A  grave  solemnity  it  always 
is  ;  and  not  only  those  who  participate  in  it  but  all  who 
witness  it  should  be  made  to  take  this  view  of  it.  When 
baptism  is  administered  by  immersion,  whether  in  the  font 
or  at  the  river-side,  great  care  should  be  taken  to  make 
the  rite  impressive  and  beautiful.  It  is,  in  this  observance, 
the  ratification  of  the  covenant  of  the  soul  with  God; 
and  the  nature  of  the  transaction  should  be  kept  clearly 
in  vie^^^ 

In  Psedobaptist  churches  baptism  by  sprinkling  is  usu- 
ally administered  to  adults,  in  the  churches,  in  connection 
with  the  solemn  rite  by  which  they  are  received  into  the 
fellowship  of  the  church.  It  is  fitting  that  the  candidate 
should  kneel  when  he  receives  baptism ;  women  should  lay 
aside  the  covering  of  the  head. 

The  administration  of  the  sacrament  to  children  raises 
some  questions  respecting  the  significance  of  the  rite, 
which  the  pastor  must  settle  before  he  can  determine  upon 
the  form  of  the  observance.  By  most  of  the  Reformers  the 
baptism  of  children  is  regarded  as  the  seal  of  the  covenant 
made  by  God  with  believing  parents.  It  is  argued  that 
the  performance  of  this  rite  is  the  outward  fulfilment,  on 
the  part  of  the  parents,  of  their  part  of  this  covenant,  and 
that,  if  rightly  done,  it  establishes  a  claim  on  their  part  to 
the  bestowment  of  the  grace  of  God  upon  their  children. 
If  such  is  the  nature  of  the  observance,  the  words  in  which 
the  rite  is  administered,  and  the  prayer  by  which  it  is  fol- 
lowed will  conform  to  this  theory  of  it.  If  the  church  is 
one  of  those  which  provides  definite  forms  and  rubrics  for 
the  administration  of  baptism,  the  pastor  has,  indeed,  no 
choice  respecting  the  phraseology  which  he  will  use ;  but 
if  considerable  liberty  of  liturgical  expression  is  allowed, 


160         CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

the  pastor  must  have  some  clear  idea  of  the  nature  of  the 
ordinance,  and  must  make  the  administration  express  the 
idea.  The  parents  presenting  the  children  should  them- 
selves be  carefully  instructed  respecting  the  meaning  of 
the  rite,  and  a  brief  address  to  them,  at  the  time  of  the 
administration,  should  put  this  meaning  into  a  form  to 
which  they  should  be  expected  to  signify  their  assent. 
If  the  doctrine  of  the  covenant  is  adopted  by  the  liturgist, 
let  him  express  the  covenant,  in  simple  words,  and  call 
upon  the  parents  to  accept  it  for  themselves  and  for  their 
children. 

There  are  those,  however,  by  whom  this  sacrament  of 
baptism  is  not  regarded  as  the  seal  of  a  covenant,  but 
rather  as  a  solemn  declaration  of  the  fatherhood  and  the 
redeeming  love  of  God.  This  is  the  view  so  impressively 
set  forth  by  Frederick  W.  Robertson,  in  his  instructions 
to  catechumens.^  Baptism  is  not,  according  to  this  view, 
a  ceremony  the  observance  of  which  entitles  the  parent 
to  claim  for  the  child  the  saving  grace  of  God ;  it  is  rather 
a  solemn  affirmation,  made  by  the  church,  and  assented  to 
by  the  parent,  that  the  child  belongs  to  God ;  that  God  is 
his  Father,  Christ  his  Redeemer,  and  the  Holy  Spirit  his 
Teacher  and  Inspirer.  Baptism  does  not  make  him  God's 
child,  any  more  than  coronation  makes  a  prince  a  king. 
The  prince  was  king  the  moment  his  father  died ;  corona- 
tion solemnly  witnesses  to  a  fact,  but  it  does  not  create 
the  fact.  So  baptism  testifies  to  the  truth  that  this  child 
has  a  Father  in  heaven.  Nothing  whatever  is  done  in 
baptism  by  which  the  child's  claim  upon  God's  grace,  or 
the  parent's  claim  in  the  child's  behalf  is  established ; 
God's  love  and  care  are  not  conceived  as  conditioned  upon 
the  observance  of  an  outward  rite ;  but  the  rite  expresses 
the  fatherly  love  of  Him  who  said,  "  All  souls  are  mine," 
and  the  redeeming  grace  of  Him  who  said,  *'  Of  such  is  the 
kingdom  of  heaven."  If  such  is  the  view  of  the  nature 
of  baptism,  the  words  in  which  it  is  administered  will  ex- 
press this  thought.  The  parents  will  understand  that 
they  are  joining  in  a  solemn  declaration  that  this  child 

^  Life  and  Letters  of  F.   \V.  Robertson,  vol.  ii.  p.  341,  seq. 


PULPIT   AND   ALTAR  161 

belongs  to  God  ;  tliat  tlie  beginning  of  wisdom  for  him 
must  therefore  be  to  know  God  and  trust  and  serve  him ; 
and  they  shoukl  be  made  to  promise  that  they  will  teach 
the  child,  as  soon  as  he  can  comprehend  the  meaning  of 
the  words,  whose  child  he  is  and  what  are  his  duties  to  his 
Father  in  heaven. 

The  question  whether  baptism  should  ever  be  adminis- 
tered to  the  children  of  parents  who  are  not  members  of 
the  church  is  answered,  naturally,  in  different  senses,  by 
the  holders  of  these  differing  theories.  Those  who  regard 
baptism  as  the  seal  of  a  covenant  made  by  believers  with 
God  can  see  no  propriety  in  administering  it  to  the  chil- 
dren of  those  who  are  not  believers.  By  the  assumption 
such  parents  can  neither  exercise  the  faith  nor  make  the 
claim  which  gives  the  ordinance  its  validity.  Dr.  YAn 
Oosterzee  is  inclined  to  make  an  exception ;  he  says  that 
"  no  parents  who  are  not  yet  members  must  be  received  at 
the  font,  save  under  the  express  promise  that  they  will  at 
once  receive  Christian  instruction  for  themselves,  in  order 
that  they  may  be  in  a  position  duly  to  instruct  and  set  an 
example  to  their  children."  ^  But  most  pastors  of  Reformed 
churches  in  which  the  doctrine  of  the  covenant  is  made 
the  basis  of  infant  baptism  are  inclined  to  say  that  the 
parents  must  publicly  accept  the  covenant  for  themselves 
before  they  are  permitted  to  claim  it  for  their  children. 

If,  however,  the  other  theory  is  adopted,  there  seems  to 
be  no  conclusive  reason  why  the  children  of  parents  who 
are  not  believers  should  not  be  declared  to  be  the  children 
of  God,  for  such  they  are.  If  the  parents  wish  this  declara- 
tion to  be  made,  publicly,  in  God's  house,  concerning  their 
children,  it  is  not  clear  that  they  ought  to  be  refused. 
They  ought,  however,  to  be  carefully  instructed  that  this 
baptism  makes  no  particle  of  change  in  the  condition  of 
their  children ;  that  they  are  no  more  sure  to  go  to  heaven 
when  they  die  after  than  before  baptism;  that,  although 
they  are  God's  children,  they  may,  unless  they  are  properly 
trained,  grow  up  to  be  prodigal  and  rebellious  children, 
and  may  wander  away  into  the  far  country  and  perish 

1  Practical  Theology,  p.  422. 
11 


162         CHRISTIAN   1>AST0R   AND   WORKING   CHURCH 

there.  And  they  should  be  required  to  listen  carefully 
to  the  promise  which  the  parents  must  make  who  present 
their  children  for  baptism, — the  promise  that  they  will 
teach  the  children  to  know  their  Father  in  heaven  and 
strive  to  lead  them  into  his  service.  If  they  cannot  con- 
scientiously make  this  promise,  they  ought  not  to  offer 
their  children  in  baptism.  If  they  can  and  will  make  it, 
the  privilege  of  dedicating  their  children  to  God  should 
not  be  denied  them. 

All  this  closely  connects  the  parents  with  the  rite  of 
infant  baptism,  and  assumes  that  the  sacrament  can  have 
no  validity  unless  they  take  part  in  it.  The  presentation 
of  the  child  by  sponsors  involves  the  doctrine  of  sacra- 
mental efficacy.  If  regeneration  is  effected  by  baptism,  it 
matters  little  who  presents  the  child.  Yet  there  was,  no 
doubt,  a  reason  underlying  the  institution  of  sponsors. 
The  Church  sought  to  enlarge  the  circle  of  those  who 
should  hold  themselves  responsible  for  the  training  of 
the  child.  The  parental  responsibility  was  assumed; 
the  sponsors  were  called  in  to  supplement  the  parental 
function ;  it  was  understood  that  in  case  of  the  death  of 
the  parents  the  godfathers  and  godmothers  were  to  assume 
the  spiritual  care  of  the  children.  This  obligation  has 
come  to  rest  lightly  on  most  of  those  who  now  assume  it ; 
yet  there  are  conscientious  souls  to  whom  it  is  not  desti- 
tute of  meaning. 

The  precise  terms  of  the  baptismal  formula  should  be 
considered.  Should  it  be,  "I  baptize  thee  in  the  name  of 
the  Father  and  of  the  Son  and  of  the  Holy  Ghost,"  —  or 
does  the  preposition  ''into''  better  express  the  real  mean- 
ing of  the  ordinance  ?  The  first  form  seems  to  assume  on 
the  part  of  the  administrator  some  sacerdotal  or  ecclesias- 
tical authority.  He  is  acting  in  the  name  and  with  the 
power  of  God.  The  other  form  rather  appears  to  comport 
Avith  those  views  of  the  ministry  to  which  this  treatise 
adheres.  The  meaning  is  that  baptism  introduces  the  per- 
son receiving  it  into  the  name  and  family  of  God ;  cere- 
monially confers  on  him  the  Christian  name  ;  publicly 
recognizes  him  as  belonging  to  the  household  of  faith. 


PULPIT   AND  ALTAR  163 

Whether  baptism  shoukl  be  privately  administered  or 
not  is  a  question  that  often  confronts  the  Christian  minis- 
ter. No  inflexible  rule  can  be  laid  down ;  but  it  is  evident 
that,  if  the  second  theory  of  the  rite  is  accepted,  the  public 
administration  is  far  more  appropriate.  The  declaration 
involved  in  the  ordinance  is  made  by  the  churcli ;  the  min- 
ister is  only  the  mouth-piece  of  the  church,  and  it  is  fitting 
that  it  should  be  made  in  the  sanctuary  and  in  the  presence 
of  the  congregation.  Moreover  it  is,  as  we  shall  see  in  a 
later  chapter,  the  formal  initiation  of  the  child  into  the 
fellowship  of  the  church.  "  Infant  baptism,"  says  Dr. 
Cannon,  ''  recognizes  that  infant  church-membership  which 
is  a  great  privilege  ;  its  public  administration,  which  con- 
nects it  with  the  prayers  of  the  church,  for  parents  and  their 
children,  shows  that  it  is  an  invaluable  privilege."  ^ 

The  final  words  of  Dr.  van  Oosterzee  upon  this  subject 
are  full  of  the  wisdom  and  gentleness  of  Christ :  "  Do  not 
always  baptize  at  the  close,  but  at  least  now  and  then  at 
the  beginning  of  the  service,  while  the  attention  is  yet 
fresh.     Where  local  services  admit  of  it,  the  mothers  with 
their  little  ones  should  enter  only  immediately  before  the 
solemnity,  during  the  reverent  singing  of  the  congregation. 
Care  should  be  taken  that  all  the  material  here  necessary 
be  in  due  order,  and  that  the  weak  women  be  not  kept 
too  long  standing.  .  .  .  Do  not  delay  to  speak  a  word  of 
tenderness  and  love,  when  this  is  possible,  in  the  families 
after  the  baptism,  and  be  on  your  guard  against  all  that 
may  ever  give  rise  to  the  impression  that,  in  our  estimation 
the  whole  matter  is  only  a  less  significant  appendix  to  the 
public  service  of  the  sanctuary.     Accustom  the  congrega- 
tion, on  the  other  hand,  to  think  of  baptism  in  immediate 
connection  with  the  confession  later  to  be  made,  and  con- 
stantly seek,  above  all,  for  the  congregation  and  yourself, 
the  baptism  of  the  Holy  Ghost.     In  this  way  the  fruit  of 
baptism  will  become  from  time  to  time  more  abundant  for 
family,  congregation,  and  society,  and  the  baptist  be  at  the 
same  time  one  who  prepares  the  way  for  the  kingdom  of 
heaven."  ^ 

1  Pastoral  Theology,  p.  440.  ^  Practical  Theology,  p.  423, 


164         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

The  administration  of  the  Lord's  Supper  is  also  a  sacred 
duty  to  which  the  pastor  must  give  serious  thought.  Al- 
thougli  among  the  Reformed  churches  generally  neither  this 
sacrament  nor  the  other  is  supposed  to  call  for  the  service 
of  a  priest,  and  although  by  many  Protestants  it  is  be- 
lieved that  a  layman  may,  with  perfect  propriety,  adminis- 
ter the  ordinance,  when  circumstances  render  it  advisable, 
yet  the  careful  and  reverent  performance  of  it  is  esteemed 
by  all  intelligent  Christians  to  be  a  matter  of  great 
importance. 

The  practice  of  the  Reformed  churches  differs  greatly 
with  respect  to  the  frequency  of  this  administration.  The 
Scotch  churches  formerly  observed  the  sacrament  but  twice 
a  year;  the  Dutch  churches  observe  it  four  times  a  year; 
most  Presbyterian  and  Congregational  churches  in  America 
six  times  a  year ;  some  Protestant  Episcopal  churches  cele- 
brate it  monthly,  and  others  weekly.  The  theories  of  the 
sacramentalists  naturally  require  the  frequent  observance  ; 
if  the  rite  has  efficacy  in  itself  for  the  removal  of  sin  and 
the  conveyance  of  grace,  it  cannot  be  too  often  celebrated. 
But  those  who  do  not  receive  this  theory  must  be  governed 
by  considerations  of  expediency  in  determining  the  times  of 
ite  observance.  The  Scotch  interval  seems  to  be  too  long, 
but  the  added  seriousness  and  importance  with  which  it  in- 
vests the  Supper  is  a  great  gain.  It  is  certain  that  increas- 
ing the  frequency  of  observance  does  not  proportionately 
enhance  its  value,  and  it  is  a  question  worth  considering 
by  the  American  churches,  whether  the  quarterly  observ- 
ance of  the  Dutch  would  not  be  better,  on  the  whole,  than 
the  monthly  or  bi-monthly  celebration. 

Most  Protestant  churches  provide  some  service  of  prepa- 
ration for  the  Supper.  Sometimes,  as  among  the  Baptists, 
it  takes  the  form  of  a  Covenant  meeting  in  which  the  mem- 
bers participate,  with  confession  and  testimony  and  song 
and  prayer.  Among  the  Scotch  Presbyterians,  the  prepa- 
ration for  the  Supper  is  a  great  solemnity,  occupying  sev- 
eral days.  With  fasting  and  prayer,  with  much  solemn 
instruction  and  meditation,  the  communicants  approach  the 
table,     Presbyterians  in  America  often  devote  considerable 


PULPIT   AND   ALTAR  165 

time  to  services  of  this  nature.  Manuals  of  instruction 
prepared  for  their  ministry  lay  much  emphasis  upon  this 
work  of  preparation.  In  the  early  part  of  the  week  pre- 
ceding the  communion,  the  pastor  is  advised  to  call  a 
meeting  of  the  church  for  prajer.  Toward  the  end  of 
the  week,  generally  on  Friday  afternoon  or  evening,  a 
more  formal  service  is  held,  at  which  a  discourse,  having 
distinct  reference  to  the  sacrament,  is  preached  by  the 
Pastor. 

This  "Preparatory  Lecture,"  or  Sermon,  is  common  to 
many  of  the  Reformed  churches.  The  nature  of  this  ad- 
dress will  be  suggested  by  the  circumstances  and  the  pres- 
ent condition  of  the  church.  The  underlying  thought  must 
be  the  Lord's  gift  of  himself  for  us,  —  the  revelation  of  his 
saving  love  in  his  great  sacrifice.  His  identification  of 
himself  with  men  in  his  life  and  death,  and  our  salvation 
through  our  voluntary  identification  of  ourselves  with  him, 
will  be  the  central  theme  of  all  these  services.  Paul's  words 
convey  the  thought  which  should  be  uppermost :  "  For  the 
love  of  Christ  constraineth  us ;  because  we  thus  judge,  that 
one  died  for  all,  therefore  all  died  ;  and  that  he  died  for  all 
that  they  which  live  should  no  longer  live  unto  themselves, 
but  unto  him  who  for  their  sakes  died  and  rose  again."  ^ 
But  this  thought  admits  of  many  practical  applications  to 
the  existing  life  of  the  church  itself ;  and  it  is  often  very 
serviceable  when  the  members  of  the  church  are  gathered 
for  this  preparatory  service,  and  few  others  are  present,  to 
consider  definitely  what  this  principle  of  identification  with 
Christ  involves  with  respect  to  the  work  in  which  the  church 
is  engaged,  and  how  they  may  best  manifest  their  gratitude 
for  his  great  love,  and  show  themselves  to  be  identified  with 
him  in  thought  and  life.  If  the  church  is  to  undertake  any 
new  service  in  behalf  of  the  poor  or  the  neglected,  the 
proper  place  to  consider  it  is  at  the  Lord's  table,  and  at  the 
service  of  preparation  for  it. 

In  the  Roman  Catholic  church,  confession  always  pre- 
cedes the  Eucharist;  and  the  preparation  is  made  in  the 
conversation  between  the  penitent  and  the  priest,  and  in 

1  2  Cor.  V.  14,  15. 


166         CHRISTIAN  PASTOR  AM)   WORKING   CHURCH 

the  discipline  enjoined  at  the  confessional.  The  Lutheran 
church  also  adheres  to  private  confession,  but  considerably 
modifies  the  Roman  Catholic  practice.  Dr.  Harnack  ad- 
mits that  confession  is  not  enjoined  by  the  Scriptures,  but 
maintains  that  it  is  of  great  practical  value,  —  especially 
as  a  means  of  safeguarding  the  Lord's  Supper.^ 

The  manner  of  the  administration  differs  in  Protestant 
churches.  Episcopalians  and  Methodists  receive  it  kneel- 
ing at  the  altar ;  in  some  churches  large  tables  are  sur- 
rounded with  the  communicants,  and  are  cleared  and  filled 
afresh  until  all  have  partaken;  and  in  many  others  the 
elements  are  distributed  by  the  officers  of  the  church  to  the 
communicants  sitting  in  their  pews.  The  form  of  the  sac- 
rament is  evidently  not  essential ;  each  of  these  methods 
has  a  fitness  and  beauty  of  its  own  which  endears  it  to 
those  who  have  become  accustomed  to  it. 

In  the  Dutch  churches  it  has  long  been  the  practice  for 
the  minister  at  the  table  to  address  a  few  questions  to  the 
communicants,  reverently  standing,  to  which  they  make 
audible  response.  Such  a  renewal  of  their  confession  of 
loyalty  to  the  Lord  seems  highly  appropriate.  After  these 
questions  there  were  formerly  added,  in  some  parts  of 
Holland,  the  following  beautiful  words  by  the  pastor: 
"Now,  beloved,  if  we  are  faithful,  and  will  be  faithful 
with  all  our  heart,  although  much  weakness  and  sin  still 
cleave  to  us,  contrary  to  our  desire,  the  Lord  is  faithful, 
who  also  will  complete  his  work  in  us.  He  will  bless  and 
strengthen  us ;  he  will  lift  up  his  countenance  upon  us 
and  enlighten  and  sanctify  us.  He  shall  preserve  our 
whole  being,  spirit,  soul,  and  body,  unblamable  unto  his 
appearing.     Amen."  ^ 

The   address  at  the    Communion  service   must  not  be 


1 "  Aber  in  der  Absolution  handelt  der  Trager  des  Amts  weder  als  judex, 
wie  der  romische  Kirche  lehrt,  noch  als  frater,  wie  die  Schweitzerischen  be- 
haupten,  sondern  als  minister  Dei,  als  Diener,  Verwalter  des  neuestestament- 
licben  Gnadenamts.  Darum  ist  Absolution  weder  ein  richterliches  Judiceren, 
noch  ein  bruderliches  Berathen ;  sondern  es  ist  ein  Spenden  und  specielles 
Appliceren  der  Gnade  an  den  Einzelnen  im  Namen  Gottes."  (Geschichte  und 
Theorie  der  Prediqt  und  der  Seelsorge,  p.  481.) 

2  Van  Oosterzee,  Practical  Theology,  p.  426. 


PULPIT  AND   ALTAR  167 

extended ;  a  brief  sermon,  of  not  more  than  fifteen  minutes 
in  length,  may  be  the  best  preparation ;  but  all  the  exer- 
cises should  be  so  ordered  that  the  service  shall  not  be 
fatiguing.  To  append  the  Communion  to  a  service  of 
ordinary  length  is  not  wise. 

In  most  Protestant  churches  some  form  of  invitation  to 
the  table  is  generally  given.  Sometimes  all  members  of 
sister  churches  or  of  Evangelical  churches,  in  good  and 
regular  standing,  are  invited ;  sometimes  the  broader  invi- 
tation is  given  to  all  disciples  and  followers  of  Jesus 
Christ.  It  is  not  to  be  supjjosed  that  any  form  of  words 
will  serve  to  bar  from  the  table  all  unworthy  persons ;  and 
it  may  be  wisest  to  throw  upon  the  communicant  himself 
the  entire  responsibility  of  receiving  or  refusing  the 
Supper. 

The  pastor  will  often  find  among  his  people  some  who 
hesitate  to  come  to  the  table  because  of  a  conceived  un- 
worthiness.  That  blunt  translation  of  Paul's  words  in  the 
Old  Version,  that  "  he  that  eateth  and  drinketh  unworthily 
eateth  and  cbinketh  damnation  to  himself,"  ^  has  terrified 
many  timid  disciples.  The  pastor  needs  carefully  to  in- 
struct his  people  as  to  the  force  of  that  word  "unworthily," 
and  that  other  word  "  damnation  ;  "  and  should  make  them 
understand  that  those  who  most  deeply  feel  their  own 
unworthiness  are  those  who  are  most  welcome  at  Christ's 
table,  if  only  they  come  ^vith  contrite  hearts  and  sincere 
desire  to  overcome  the  evil. 

The  words  of  Paul  just  quoted  have  led,  in  some 
churches,  to  a  careful  guarding  of  the  sacrament  from 
unworthy  communicants.  In  Holland  the  address  pre- 
ceding communion  is  called  "fencing  the  tables,"  from 
the  fact  that  it  is  designed  to  warn  away  those  who  are 
unfit  to  participate.  The  need  of  sincerity  and  seriousness 
in  this  as  in  all  other  acts  of  worship  is  too  evident  to  be 
insisted  on  ;  and  it  is  not  unnatural  that  some  exceptional 
caution  be  enjoined  on  those  who  approach  the  Lord's 
table ;  yet  it  may  be  questioned  whether  too  much  empha- 
sis has  not  been  put  on  these  admonitions.     A  supersti- 

1  Cor.  xi.  29. 


168         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

tious  fear  of  "  eating  and  drinking  condemnation,"  if  not 
damnation,  keeps  many  humble  and  conscientious  Chris- 
tians away  from  the  table.  The  feeling  is  prevalent  that 
the  rite  is  only  for  those  whose  sanctity  is  exceptional ; 
those  who  most  need  its  comfort  often  either  deprive 
themselves  of  the  ordinance,  or  else  draw  near  to  the  table 
with  so  much  doubt  and  fear  that  its  benefits  are  lessened, 
if  not  lost.  All  such  stumbling-blocks  the  pastor  must 
seek  to  remove.  In  his  preparatory  services  and  in  his 
invitations  to  the  Supper  he  must  make  it  clear  that  the 
sacrament  is  not  for  the  sinless,  but  for  all  needy  souls 
who  in  true  poverty  of  spirit  are  seeking  to  turn  from 
their  evil  ways  and  to  receive  the  forgiveness  of  their  sins. 

Some  churches  require  intending  communicants  to  be 
provided  with  tickets  of  admission  to  the  sacrament.  The 
provision  springs  from  the  anxiety  of  the  church  to  prevent 
unworthy  communication ;  it  is  not  so  much  the  profana- 
tion of  the  Supper  that  is  dreaded  as  the  injury  to  the 
unworthy  communicant.  The  impossibility  of  exercising, 
in  such  a  case,  any  adequate  judgment  upon  the  characters 
of  communicants  might,  however,  lead  the  church  authori- 
ties to  question  the  wisdom  of  such  a  course.  The  most 
vigilant  censorship  will  not  shut  out  all  the  unworthy; 
and  it  is  at  least  an  open  question  whether  it  is  not  better 
to  require  every  disciple  to  judge  himself.  This  seems, 
at  any  rate,  to  be  the  clear  meaning  of  the  apostolic 
instruction.^ 

One  of  the  most  solemn  services  of  the  altar  to  which 
the  pastor  is  called  is  the  reception  of  new  members  to  the 
church.  In  some  of  the  churches  the  rite  of  Confirmation 
is  carefully  defined  in  rules  and  rubrics ;  the  minister's 
duty  is  precisely  laid  down.  The  instruction  of  those  who 
are  to  be  received  into  the  communion  of  the  church  is 
systematized  and  enjoined ;  of  this  we  shall  have  more  to 
say  in  a  subsequent  chapter.  Even  in  these  churches, 
however,  much  must  be  left  to  the  discretion  of  the 
pastor ;  it  will  be  his  duty  to  bring  home  the  obligation 
of  publicly  confessing  their  Lord  to  the  minds  of  many 

1  1  Cor.  xi.  28,  29. 


PULPIT   AND  ALTAR  169 

who  have  been  consecrated  to  his  service  in  their  infancy, 
and  of  many  others  who  have  not  received  such  initiation 
into  the  divine  society. 

In  many  of  the  Protestant  churches  the  ritual  of  admis- 
sion is  not  elal)orate,  and  the  whole  matter  largely  depends 
on  the  wisdom  of  the  pastor.  To  him  is  chiefly  committed 
the  question  of  the  fitness  of  candidates ;  even  where  there 
is  a  session  or  a  consistory  or  a  committee  whose  approval 
must  be  secured,  the  pastor's  recommendations  are  gener- 
ally influential. 

If  the  form  of  admission  includes  the  acceptance  of  a 
creed  it  is  manifestly  the  duty  of  the  pastor  to  see  that 
the  candidate  understands  the  words  to  which  he  will  give 
his  assent.  There  should  be  no  concealment  or  evasion 
here ;  the  intellectual  dishonesty  of  repeating  phrases 
which  do  not  express  the  convictions  of  the  candidate 
should  never  be  encouraged  by  the  pastor.  The  wisdom 
of  employing  theological  creeds  in  the  formularies  of  ad- 
mission to  the  church  may  well  be  questioned ;  but  if  his 
church  has  established  this  condition,  he  can  do  nothing 
other  than  conform  to  it. 

Where  no  such  theological  expressions  are  required  of 
candidates  there  is  still  an  important  duty  for  the  pastor 
in  bringing  those  who  are  without  into  the  communion  of 
the  church.  It  is  for  him  to  set  before  them  an  open  door, 
and  to  speak  the  invitation  so  graciously  that  they  shall  be 
constrained  to  come  in.  And  the  moment  when  he  meets 
on  the  threshold  of  the  church  these  disciples  who  have 
been  won  to  confession  through  his  ministry  will  be  to 
him  and  to  them  a  moment  of  great  seriousness.  With 
great  dignity,  with  entire  simplicity,  with  deep  tenderness 
of  spirit  the  service  ought  to  be  conducted.  The  self- 
dedication  of  the  candidates  is  a  solemn  act,  and  its  sig- 
nificance ought  to  appear.  But  it  is  also  a  joyful  and 
inspiring  service  to  which  they  are  devoting  themselves,  and 
the  note  of  hope  and  exaltation  must  not  be  absent.  Not 
only  for  the  candidates,  but  for  the  members  of  the  house- 
hold of  faith  into  which  tliey  are  now  entering,  such  a  ser- 
vice ought  to  be  memorable  and  uplifting.     Wliether  or  not 


170         CHRISTIAN   I'ASTOR   AND   WORKING   CHURCH 

it  shall  be  so  will  depend  very  largely  upon  the  spirit  of 
the  pastor. 

One  other  service  of  a  liturgical  character  the  pastor  is 
often  called  to  perform.  Marriage  is  not,  in  the  Protes- 
tant churches,  a  sacrament ;  but  it  is  a  rite  of  great  sacred- 
ness,  and  it  is  entirely  fitting  that  it  should  be  performed 
within  the  church.  Wherever  the  covenant  is  conse- 
crated, however,  its  true  character  should  not  be  lost 
sight  of.  The  State  provides  for  civil  marriage  by  magis- 
trates ;  the  fact  that  so  few  persons  avail  themselves  of 
this  provision  is  proof  that  the  sacredness  of  the  act  is  still 
deeply  impressed  upon  the  consciousness  of  the  dwellers 
in  Christian  lands.  The  great  majority  even  of  those  who 
have  no  connection  with  the  churches  desire  that  the  cere- 
mony of  marriage  should  be  performed  by  a  minister  of 
Christ  and  blessed  by  prayer.  It  is  a  choice  which  the 
conduct  of  the  officiating  minister  should  abundantly  con- 
firm. Let  him  see  to  it  that  the  sacredness  of  the  rite 
be  manifest  to  those  who  have  thus  invoked  his  service.^ 
Let  him  make  them  feel,  if  they  never  felt  it  before,  that 
they  are  standing  in  the  very  presence  of  God,  and  speak- 
ing their  vows  directly  to  him ;  that  no  act  of  their  lives 
can  ever  require  deeper  humility  or  greater  conscientious- 
ness. Not  seldom  young  men  and  women  unknown  to 
him  will  come  to  him  with  the  authorization  of  the  State 
in  their  hands,  but  with  a  very  inadequate  conception  in 
their  minds  of  the  importance  of  the  business  in  which 
they  solicit  his  offices.  It  is  a  pitiful  emergency  which 
he  thus  confronts ;  it  is  not  ordinarily  advisable  for  him 
to  refuse  to  render  the  service  which  they  request,  nor  is 
it  judicious  for  him  to  offer  remonstrance  or  exhortation. 
All  that  he  can  do  is  to  fill  the  simple  rite  so  full  of  its 
true  meaning  that  some  sense  of  its  vital  significance  may 
dawn  upon  them,  even  in  the  moments  while  they  are 
standing  before  him.     As  he  pronounces  the  solemn  words 

1  "  Le  ministre  doit  bien  se  jijarder  d'accomplir  certains  rites,  tels  que 
bapteme  et  le  mariage,  d'une  maniere  legere  et  trop  commune.  Ce  qui 
est  un  acte  journalier  pour  nous  est  toujours  un  acte  solennel  pour  autres." 
(Vinet,  The'ologie  Pastorale,  p.  211.) 


PULPIT   AND   ALTAR  171 

of  the  covenant,  as  he  lifts  up  his  voice  in  prayer,  the  truth 
may  be  borne  into  their  minds  that  the  vows  which  they 
are  uttering  must  not  be  lightly  spoken. 

In  all  cases  the  marriage  service,  as  the  Christian  min- 
ister.performs  it,  ought  to  be  one  of  the  most  impressive 
and  genuinely  religious  services  in  which  he  ever  partici- 
pates ;  the  festivities  with  which  it  is  apt  to  be  surrounded 
should  never  be  permitted  to  encroach  upon  its  sacred 
character. 


X 


CHAPTER  VII 

THE   PASTOR   AS   TEIEND 

In  a  previous  chapter  we  have  spoken  of  that  priesthood 
of  sympathy  which  the  pastor  exercises  through  his  iden- 
tification with  his  people.  It  is  evident  that  the  fulfil- 
ment of  this  relation  is  made  possible  only  by  a  general 
acquaintance  with  the  community,  and  a  more  or  less  inti- 
mate friendship  with  the  families  and  the  individuals  to 
whom  he  is  called  to  minister. 

In  the  general  social  life  of  the  neighborhood  in  which 
he  lives  the  pastor  ought  to  mingle  as  freely  as  he  can. 
He  will  not  be  able  to  give  nearly  as  much  time  to  this 
part  of  his  work  as  he  would  like  to  give ;  for  his  study 
must  not  be  neglected,  and  the  administrative  work,  of 
which  we  have  yet  to  speak,  must  be  carefully  attended 
to;  but  he  will  understand  the  importance  of  knowing 
his  neighbors,  and  of  being  fully  informed  concerning  the 
general  interests  of  the  community  in  which  he  lives. 
This  is  not  to  say  that  he  will  devote  a  very  large  part  of 
his  time  to  what  is  technically  known  as  "  society,"  though 
even  into  this,  with  due  circumspection,  he  will  find  it  to 
his  account  to  enter.  The  fashionable  people  are  his 
neighbors ;  some  of  them  may  be  his  parisliioners,  and 
he  needs  to  know  them.  Their  frivolities  and  dissipations 
he  need  not  countenance;  but  a  first-hand  acquaintance 
with  them  is  indispensable.  These  people  are  not  clean 
gone  astray ;  many  of  them  entertain  serious  aims ;  some 
of  them  are  full  of  beneficent  labors ;  not  only  that  he 
may  do  them  good,  but  that  he  may  enlist  them  in  the 
work  of  the  kingdom  it  is  important  that  he  should  main- 
tain friendly  relations  with  them.  ''  Take  an  illustra- 
tion," says  one  writer,  "from  the  society  of  the  second 


THE    PASTOK   AS   FKIEND  173 

century.  It  is  said  of  St.  Ignatius  that  lie  longed  to  know 
more  Christians,  and  to  give  them  an  interest  in  each 
other.  This  is  a  natural  way  in  which  we  can  contribute 
our  share  to  the  drawing-rooms  of  our  parish.  We  can- 
not guide  the  conversation  if  Ave  tried,  and  it  would  per- 
haps savor  of  presumption  if  we  could ;  but  we  can  often 
throw  a  kindness  into  some  sharp  criticism  that  is  going 
on ;  we  can  go  and  talk  with  some  one  who  seems  shy  or 
neglected  ;  we  must  not  argue,  but  we  may  quietly  give 
a  practical  reason  for  our  faith  when  questions  arise  about 
it;  if  we  cannot  conquer  people  by  the  force  of  our  intel- 
lect, we  may  win  them  by  unaffected  humility ;  we  need 
not  assert  ourselves,  our  views,  or  our  cause,  but  we  may 
commend  them  by  their  effect  on  our  own  character.  And 
we  shall  often  gain  more  than  we  give ;  we  shall  wear  off 
the  weariness  of  our  parish  work,  and  we  shall  humanize 
our  morning  study ;  we  shall  enlarge  and  enrich  our  own 
mind  by  living  in  contact  with  those  Avho  see  things  from 
another  view-point  and  from  a  different  training."  ^ 

But  it  is  more  important  that  the  pastor  should  make 
himself  thoroughly  familiar  with  the  industrial,  the  educa- 
tional, and  the  philanthropic  circles,  and  that  he  should 
have  a  good  acquaintance  with  the  busy  life  of  the  com- 
munity. He  will  have  much  to  do  with  the  proper  devel- 
opment of  this  life.  His  task,  as  we  have  seen  already  and 
shall  hereafter  more  distinctly  see,  is  the  Christianization  of 
all  this  manifold  and  multiform  activity.  But  our  thought 
at  present  concerns  only  his  relation  to  the  individuals  of 
which  these  social  groups  are  composed.  He  needs  to 
know  something  about  the  labor  question;  but  most  he 
needs  to  know  the  men  who  are  wrestling  Avith  this  ques- 
tion. It  is  important  to  understand  economic  theories, 
but  it  is  more  important  to  have  some  personal  acquaint- 
ance with  the  human  beings  to  whom  these  theories  are 
matters  of  life  and  death.  It  is  precisely  so  with  all  these 
social  interests.  Each  has  a  theoretic  side,  and  each  has 
a  human  side ;  and  the  minister  needs  to  know  what  he 
can  of  both.     That  his  preaching  will  be  more  intelligent 

1  The  Parish  Priest  in  Town,  pp.  36,  37. 


174         CHEISTIAN   FASTOR   AKD   WOUKING   CHtJRCH 

and  more  humane  because  of  this  knowledge  is  evident 
enough ;  but  the  point  now  before  us  is  that  he  gains,  by 
such  a  familiarity  with  every-day  affairs,  opportunities  of 
friendship  which  will  greatly  add  to  the  fruitfulness  of  his 
ministry. 

The  minister  ought  to  be  one  of  the  best  known  men  in 
his  neighborhood;  the  men  of  business,  the  professional 
men,  the  laboring  men,  the  teachers,  the  pupils  in  the 
schools  ought  to  recognize  him  in  the  streets  and  exchange 
with  him  a  cordial  greeting ;  he  ought  to  be  the  one  man 
in  all  the  vicinage  to  whom  the  heart  of  any  one  in  need 
of  a  friend  would  instinctively  turn.  He  is,  by  virtue  of 
his  calling,  nay,  rather,  by  reason  of  the  life  that  is  in  him, 
the  friend  of  all  these  people.  The  chief  Pastor,  when  he 
was  here,  was  the  peo^jle's  friend.  Everybody  seems  to 
have  known  him ;  nobody  was  afraid  of  him.  Faber's 
verses  describe  what  was  true  of  his  life  in  the  flesh :  — 

"  O  see  how  Jesus  trusts  himself 
Unto  our  childish  love ! 
As  though  by  his  free  ways  with  us 
Our  earnestness  to  prove. 

"  His  sacred  name  a  common  word 
On  earth  he  loves  to  hear : 
There  is  no  majesty  in  him 

That  love  may  not  come  near." 

He  was  the  Friend  of  publicans  and  sinners,  but  he  was 
not  less  truly  the  Friend  of  rich  men,  and  of  little  children. 

It  is  the  first  business  of  the  pastor  to  establish  such 
relations  as  these  between  himself  and  all  the  people  of 
his  neighborhood.  It  is  not  merely  to  the  members  of  his 
own  congregation  that  he  will  manifest  this  friendliness ; 
if  the  mind  that  was  in  Christ  is  in  him,  no  such  exclusive 
affection  will  be  possible  to  him.  To  do  good  to  all  men 
as  he  has  opportunity  will  be  the  impulse  of  his  love. 

Such  free  and  familiar  intercourse  with  all  classes  of 
people  has  not  always  been  expected  of  the  Christian 
minister.  Indeed,  it  has  sometimes  been  supposed  that 
a  somewhat  careful   reserve  was  most  becoming   in  him. 


THE   PASTOK  AS   FRIEND  175 

"  The  very  question,"  says  Van  Oosterzee,  "  whether  the 
pastxDr  ought  to  associate  on  terms  of  friendship  with  the 
members  of  his  congregation,  is  by  no  means  answered  by 
all  in  the  same  sense.  'J'he  Romish  church  permits  this 
only  within  great  limitations.  J.  B.  Massilon,  for  instance, 
in  his  Discours  sur  la  manierc  dont  les  Ecclesiastiques  doivent 
cmivcTscr  avec  Us  ijcrsonnes  du  monde^'  would  have  the 
priest,  as  a  rule,  associate  only  with  priests;  and  cer- 
tainly it  cannot  be  denied  on  the  Protestant  side  that  one 
may  as  greatly  err  in  this  respect  by  the  too  much  as  by 
the  too  little."  ^  For  priests,  who  recognize  themselves  as 
belonging  to  a  separate  caste,  this  may  be  a  good  rule ; 
but  not  for  those  who  regard  themselves  as  possessing  no 
such  dignity.  Even  the  parish  priests  of  France  and 
Germany,  the  best  among  them,  have  but  lightly  regarded 
counsels  of  this  kind,  and  have  kept  themselves  in  closest 
friendship  with  the  people  to  whom  they  ministered. 

It  is  not  by  withdrawing  from  familiar  intercourse  with 
the  people  that  the  minister  best  preserves  the  sanctity  of 
his  character.  The  leaven  must  be  mingled  with  the  meal ; 
and  the  more  thoroughly  it  is  worked  into  it,  the  better 
the  results  will  be.  And  this  means,  among  other  things, 
a  close  and  familiar  intercourse  between  those  lives  which 
have  received  the  divine  influence  in  its  fulness  and  those 
which  have  not.  The  one  task  of  the  minister  is  to  bring 
the  active  goodness  which  exists  in  the  hearts  and  lives  of 
his  people  into  vital  contact  with  the  needs  of  the  human 
beings  round  about  them.  It  is  by  this  personal  and  prac- 
tical friendship  of  the  members  of  the  church  with  those 
who  are  without  that  the  work  of  evangelization  is  to  be 
carried  on.  And  if  the  pastor  wishes  his  people  to  do  this 
work  he  must  show  them  how  to  do  it.  How  the  Christian 
minister,  in  this  generation,  can  hold  himself  aloof  from 
the  people  of  his  congregation  and  of  his  neighborhood, 
or  how  he  can  maintain  a  kind  of  social  distinction  from 
them,  does  not  clearly  appear. 

And  yet  it  is  very  important  that  his  intercourse  with 
his  neio'hbors  be  not  of  such  a  character  as  to  undermine 


Practical  Theology,  p.  543. 


176        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

his  influence.  He  is  not  to  assume  any  superiority  over 
them,  but  on  the  other  hand  he  must  beware  how  he  lowers 
his  own  standards  of  judgment  or  conduct  in  conformity  to 
theirs.  It  may  not  be  necessary  for  him  constantly  to 
rebuke  the  selfishness,  the  frivolity,  the  sordidness,  the  un- 
charity  which  he  encounters  in  his  conversation  with  those 
whom  he  meets  ;  these  people  are  his  friends,  and  it  is  of 
the  utmost  importance  that  he  should  not  forfeit  their 
friendship;  but  it  is  possible  for  him  to  set  forth,  affirma- 
tively, in  his  own  conversation  and  conduct,  such  an  ideal 
of  character  as  shall  awaken  in  them  a  desire  for  something 
better.  When  he  is  in  the  company  of  those  Avho  are  too 
much  given  to  frivolous  amusement,  he  may  lead  the  con- 
versation to  more  serious  subjects  —  to  the  great  opportu- 
nities for  unselfish  service ;  when  he  hears  a  word  of 
ungenerous  criticism,  he  can  reply  to  it  with  a  charitable 
judgment ;  when  he  comes  in  contact  with  one  who  is  being 
consumed  with  covetousness  or  ambition  he  may  gently 
endeavor  to  turn  his  thought  toward  higher  interests.  One 
may  be  in  the  closest  friendship  with  the  selfish  and  the 
worldly  and  not  be  overborne  by  their  selfishness  and 
worldliness.  One  must  be  in  close  friendship  with  them 
in  order  to  do  them  any  good.  "  As  thou  didst  send  me 
into  the  world,"  said  the  Master,  "  even  so  have  I  sent 
them  into  the  world."  "They  are  not  of  the  world,  even  as 
I  am  not  of  the  world."  "  I  pray  not  that  thou  shouldest 
take  them  from  the  world,  but  that  thou  shouldest  keep 
them  from  the  evil."  ^ 

When  the  pastor  has  succeeded  in  establishing  between 
himself  and  his  neighbors  and  parishioners  such  relations 
of  friendship,  great  opportunities  of  helpful  ministry  Avill 
come  to  him.  As  friend  and  counsellor  and  guide  of 
men,  heavy  responsibilities  will  be  laid  upon  him.  There 
will  be  no  confessional  in  which  he  will  sit  as  the  mouth- 
piece of  God,  to  hear  the  word  of  the  penitent  and  pro- 
nounce absolution,  but  if  he  is  the  kind  of  man  that  he 
ought  to  be,  a  great  many  stories  of  doubt  and  perplexity 
and  sorrow  and  shame  and  despair  are  likely  to  be  poured 

1  John  xvii. 


THE    PASTOR   AS    FIIIEND  177 

into  his  ears.  Tlie  cure  of  souls  is  his  high  calling ;  it 
invokes  for  liiin  what  tenderness,  what  dignity,  what  sym- 
pathetic insight,  what  sanity  of  judgment,  what  love  for 
men,  what  faith  in  God!  His  own  personality  will  deter- 
mine, very  largely  the  nature  of  the  contidence  reposed 
in  him.  If  he  is  weak  and  effusive  and  credulous,  all 
sorts  of  sentimentalists  will  burden  him  with  their  tales 
of  woe  and  entangle  him  in  their  trifling  toils.  There  is 
peril  on  this  side,  and  he  must  be  on  his  guard.  But  if 
he  is  known  to  be  a  man  of  sober  sense  and  firm  character, 
the  silly  sort  will  not  greatly  affect  him.  He  will  not,  if 
he  is  as  wise  as  Solomon  was  reputed  to  be,  wholly  escape 
such  confidants,  but  they  will  not  seriously  trouble  him. 

Above  all  things  let  him  beware  how  he  deals  with 
domestic  difficulties.  To  take  sides  in  a  quarrel  between 
a  husband  and  a  wife  is  generally  perilous  business.  It  is 
a  good  rule  to  hear  nothing  from  either  except  in  the 
other's  presence.  In  many  cases  —  probably  in  the  great 
majority  of  cases  —  the  right  word  for  the  minister  to  the 
one  who  brings  the  complaint  is  a  very  firm  and  ener- 
getic injunction  to  go  home,  and  never  speak  of  it  to  any 
mortal,  but  to  settle  the  trouble  without  any  outside  inter- 
ference. A  minister  may  often  say  in  such  a  case,  with 
all  the  authority  and  solemnity  of  the  everlasting  truth  in 
his  utterance  :  "  You  two  must  live  together.  You  have 
covenanted  to  do  so  before  the  eternal  God,  and  you  must 
keep  your  covenant.  Separation  is  not  to  be  thought  of. 
You  took  each  other  for  better  or  worse,  and  you  must  not 
desert  each  other  now.  The  problem  for  each  of  you  is 
to  win  and  compel  the  respect,  the  affection,  of  the  other. 
You  can  do  it  if  you  try.  You  had  better  die  than  fail. 
Go  home  and  begin  to-(Iay."  Such  words  as  these  have 
put  an  end,  more  than  once,  to  discords  that  would  have 
destroyed  households  and  left  children  homeless. 

There  is,  however,  in  every  congregation,  enough  of 
real  trouble  to  tax  the  minister's  resources  of  sympathy 
and  wisdom.  How  much  there  is,  in  every  community, 
of  anxiety  and  disappointment  and  heart-breaking  sorrow 
that  never   comes  to  the  surface,  of  which  the  gossiping 

12 


178        CHRISTIAN   PASTOK    AND    AVORKING   CHURCH 

world  never  knows  anything  at  all !  A  great  deal  of  this 
trouble  comes  to  the  minister;  he  must  always  be  the 
sharer  of  many  burdens  which  are  liidden  from  the  public 
gaze.  This  is  just  as  it  ought  to  be ;  the  pastor  has  as 
little  reason  to  complain  of  it  as  the  doctor  has  to  com- 
plain of  a  multitude  of  patients.  But  it  is  apt  to  be  the 
most  exhaustive  part  of  the  pastor's  work;  the  drafts 
made  upon  his  nervous  energy  through  the  appeal  to  his 
sympathies  are  heavier  than  those  which  are  due  to  his 
studies.  Every  pastor  must  be  ready  for  a  great  deal  of 
this  kind  of  work,  —  work  that  will  make  no  noise  in  the 
newspapers,  and  that  will  not  greatly  affect  his  clerical 
reputation,  but  that  will  have  its  reward  in  the  day  when 
he  is  received  into  the  everlasting  habitations. 

Pastoral  work  rather  tends,  in  these  days,  to  take  this 
form,  especially  in  the  larger  churches.  There  is  less  of 
what  is  known  as  pastoral  visiting ;  but  there  is  more  of 
demand  upon  the  pastor  for  counsel  and  help  in  all  sorts 
of  personal  troubles.  The  pastor  offers  less  of  personal  ser- 
vice than  once  he  did,  but  he  is  called  on  for  more.  This 
is  partly  because  the  sacerdotal  character  of  the  minister 
is  fading  out,  and  the  brotherly  character  is  more  strongly 
accentuated.  Formerly  the  pastor  was  expected  to  go 
regularly  to  the  homes  of  his  parishioners,  and  there  to 
enter  into  religious  conversation  with  every  member  of 
the  family,  seeking  to  learn  the  secrets  of  the  spiritual 
history  of  each  one,  and  offering  such  admonition  as 
seemed  wise  to  him.  There  is  less  of  this  than  once 
there  was ;  some  wise  men  think  that  there  is  less  of  it 
now  than  there  ought  to  be.  The  change  has  resulted 
in  part,  no  doubt,  from  an  enlarged,  perhaps  an  exagger- 
ated, sense  of  the  sacredness  of  personality.  Conscien- 
tious ministers  often  have  scruples  about  thrusting  their 
counsel  upon  those  Avho  give  no  sign  of  desiring  it,  and 
are  more  than  doubtful  about  the  utility  of  such  a  method 
of  family  visitation  as  was  formerly  practised.  Some  of 
us  who  were  by  no  means  indisposed,  in  our  childhood, 
to  religious  conversation,  under  proper  conditions,  do  yet 
vividly  recall  the  repugnance  with  which  the  official  visit 


THE   PASTOR   AS    FRIEND  179 

of  the  parson  to  the  family  was  expected,  and  the  anno}- 
ance  with  which  we  rei)lied  to  his  inquisition.  Dr.  Will- 
cox  is  not  far  from  the  truth  when  he  says  to  youno- 
ministei-s :  ''  In  your  labor  with  individuals,  to  draw  them 
to  Christ,  see  each  of  them  always  alone.  It  is  a  griev- 
ance to  any  one  to  ask  him  to  throw  open  to  a  group  of 
listeners  his  inmost  life.  Commonly  he  will  decline.  If 
he  does  you  will  talk,  not  with,  but  only  at  him.  You 
will  preach  to  him  only  the  general  counsel  that  never 
comes  home  to  us."  ^  It  is  not  clear  that  this  can  be 
ado2)ted  as  a  universal  rule ;  the  pastor  may  know  of 
family  circles  into  which  he  could  safely  introduce  the 
most  intimate  conversation  on  religious  themes.  But  it 
is  ordinarily  far  wiser  to  respect  the  natural  reticence 
which  shrinks  from  the  exposure  of  the  secrets  of  the 
soul.  And  it  is  probable  that  the  pastor  who  went  about 
among  the  homes  of  his  people,  questioning  husbands  and 
wives,  parents  and  children,  brothers  and  sisters  as  he 
found  them,  in  the  family  groups,  would  not  be  so  apt 
to  attract  to  himself  the  confidence  of  those  who  really 
need  counsel  as  if  he  adopted  a  less  aggressive  method. 
Pastoral  visitation,  as  we  shall  presently  see,  may  still 
serve  an  excellent  purpose ;  but,  as  affording  an  oppor- 
tunity for  serious  conversation  upon  the  religious  life,  it 
does  not  hold  the  same  place,  that  once  it  held  in  the 
estimation  of  the  wise  pastor. 

For  the  personal  ministry  Avhich  we  are  now  considering, 
other  opportunities  must  be  sought  than  those  which  are 
afforded  by  general  pastoral  visitation.  Sometimes  the 
man  can  be  found  in  his  office  or  his  place  of  business ; 
but  care  must  be  taken  not  to  encroach  upon  time  which 
is  occupied  with  necessary  duties.  Sometimes  a  Avalk  or 
a  drive  or  a  railway  journey  in  compan}-  will  bring  the 
opportunity;  very  often  the  pastor's  study  or  his  parlor 
at  home  will  furnish  the  place  for  such  an  interview.  It 
is  always  far  better,  of  course,  that  the  confidence  should 
be  sought  by  the  parishioner;  to  open  the  way  for  this 
and  lead  up  to  it  is  Avhat  the  skilful  pastor  will  seek  to 

1  The  Pastor  amidst  his  Flock,  p.  41. 


180        CHRISTIAN   PASTOR   ANI>  WORKING   CHURCH 

do.  But  it  may  sometimes  be  wise  for  him  to  invite  such 
confidences.  He  may  have  reason  to  believe  that  some 
friend  of  his  in  tlie  congregation  is  in  a  state  of  mind  in 
which  a  frank  talk  with  his  pastor  would  be  welcome, 
though  he  would  shrink  from  proposing  it.  A  cordial 
invitation  might  bring  him  to  the  study  or  the  parsonage. 
The  wise  and  faithful  pastor  is  always  seeking  for  such 
opportunities  of  personal  ministry  to  those  who  have 
learned  to  confide  in  his  friendship. 

A  confidential  note  will  sometimes  open  the  way  for 
such  a  conversation.  There  may  be  circumstances  in 
which  the  pastor  could  more  easily  and  delicately  invite 
the  confidence  in  this  way.  To  find  the  occasion  for  the 
first  serious  words  is  often  difficult.  But  the  pastor 
should  be  sure  that  he  possesses  the  entire  respect  and 
confidence  of  the  friend  whom  he  thus  addresses.  It 
is  always  better,  when  possible,  that  the  communication 
should  be  face  to  face,  as  a  man  speaketh  with  his  friend. 

The  needs  of  the  souls  to  whom  the  pastor  seeks  to 
minister  are  many  and  various.  No  two  cases  are  alike ; 
each  is  a  separate  study.  But  one  may  think  of  types 
which  are  always  found  in  all  our  congregations. 

The  pastor  is  too  apt  to  find  among  the  members  of  his 
church  some  who  have  ceased  to  take  any  active  part  in  its 
work,  and  some  who  have  even  lost  their  interest  in  spirit- 
ual things ;  with  such  persons  as  these  he  should  seek  to 
establish  friendship,  that  he  may,  if  possible,  lead  them 
back  to  the  ways  of  discipleship.  The  first  thing  is  to  win 
their  confidence;  then  he  may  seek  to  learn  the  reasons  of 
their  lack  of  service. 

With  some  of  these  the  chief  difficulty  will  be  found  to 
be  intellectual.  They  have  become  entangled  in  doubts, 
and  either  are,  or  suppose  themselves  to  be,  disabled  for 
Christian  service.  The  problem  of  dealing  with  the  doubter 
is  thus  brought  home  to  the  pastor.  In  these  latter  days 
it  is  a  problem  of  large  dimensions.  The  tremendous  ad- 
vance of  the  physical  sciences,  the  rise  of  the  philosopliy 
of  evolution,  the  prevalence  of  the  methods  of  historical 
criticism,  have  made  necessary  a  restatement  of  many  of 


THE   PASTOR   AS    FRIEND  181 

the  doctrines  of  religion,  and  have  swept  the  foundations 
from  beneath  the  feet  of  multitudes  who  have  not  had  time 
to  adjust  themselves  to  these  rapid  movements  of  mind. 

Many  of  these  doubters,  who  have  withdrawn  from  active 
work-in  the  church,  are  not  really  half  so  widely  separated 
from  their  brethren  as  they  suppose  themselves  to  be.  The 
tilings  which  they  are  inclined  to  deny  are  things  which  no 
one  wishes  them  to  affirm.  The  pastor  finds,  when  he  comes 
to  close  quarters  with  their  difficulties,  that  the  stumbling- 
blocks  from  which  they  have  turned  back  are  not  really 
there,  —  that  they  were  swept  away  long  ago  by  the  move- 
ments of  Christian  thought.  One  is  often  surprised  to  find 
how  ignorant  men  are  of  wdiat  is  going  on  around  them,  — 
how  little  aware  they  are  of  the  progress  of  theological 
science.  The  wise  pastor  is  often  able  to  give  great  relief 
to  burdened  minds  by  showing  them  that  the  difficulties 
which  had  troubled  them  do  not  exist. 

Real  difficulties  there  are,  however,  and  they  must  be 
met  with  the  utmost  candor.  Not  seldom  it  will  be  easy 
to  show  that  they  rest  upon  an  unsound  philosophy ;  that 
what  the  doubters  deny  would  lead,  if  they  consistently 
maintained  it,  to  intellectual  chaos.  And  it  is  generally 
true  that  there  are  mysteries  quite  as  profound  in  the  sim- 
plest phenomena  of  life  as  any  which  theology  presents. 
Tennyson's  lines  are  an  adequate  reply  to  many  sceptical 
suggestions :  — 

"  Flower  in  the  crannied  wall, 
I  pluck  you  out  of  the  crannies  ; 
Hold  you  here,  root  and  all.  in  my  hand, 
Little  flower  —  but  if  I  could  understand 
What  you  are,  root  and  all,  and  all  in  all, 
I  should  know  wdiat  God  and  man  is." 

The  pastor  will  often  be  able  to  put  into  the  hands  of  the 
doubter  some  book  that  deals  specifically  and  wisely  with 
his  difficulties.  Familiarity  witli  literature  of  this  kind  is 
highly  important,  and  a  judicious  use  of  it ;  for  nuich  of 
that  which  is  employed  is  calculated  to  aggravate  rather 
than  to  relieve  doubt.  Certain  coimsels  of  Dr.  van  Oos- 
terzee  may  well  be  pondered :  — 


182         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

"  The  doubter  may  be  led  by  means  of  the  Scripture  to 
Christ,  but  also  by  faith  in  Christ  to  the  just  estimate  of 
the  Scriptures  ;  and  according  to  the  apportionment  of  these 
times,  the  last-mentioned  way  appears  preferable  in  the 
case  of  by  far  the  greater  number.  From  the  multa^  there- 
fore, direct  the  attention  to  the  multiim  ;  from  the  circum- 
ference of  the  circle  to  its  unmovable  centre.  Learn  to 
comprehend  and  explain  each  of  the  parts  in  the  light  of 
the  whole ;  the  miracles  of  the  prophets,  from  the  idea 
of  the  theocracy;  those  of  Jesus  and  the  aj^ostles,  from 
the  whole  divine  plan  of  salvation  ;  those  of  creation  in 
connection  with  the  idea  of  God.  In  the  clearing  up  of 
historic  difficulties  for  persons  of  intelligence,  frankly 
surrender  all  that  you  cannot,  with  a  good  conscience, 
maintain;  but  point  out  at  the  same  time  (in  connection 
with  the  details  of  the  resurrection,  e.g.)  how  many  a  de- 
tail less  certain,  or  even  for  us  irreconcilable  with  other 
statements,  detracts  nothing  whatever  from  the  great  fact 
with  which  we  have  here  exclusively  to  do.  In  the  treat- 
ment of  dogmatic  questions,  withdraw  quickly  (when 
there  is  a  divergency,)  from  the  province  of  ecclesiastical 
doctrine  to  that  of  the  purer  doctrine  of  Scripture,  espe- 
cially of  the  New  Testament,  and  show  that,  even  though 
very  considerable  difficulties  attach  to  the  acknowdedg- 
ment  of  the  truth,  its  consistent  rejection  leads  to  much 
greater  difficulties,  nay,  absurdities.  Call  attention  to 
the  limitation  of  the  intellect  with  regard  to  the  lioio  of 
invisible  things,  but  at  the  same  time  to  the  validity  of  the 
grounds  which  compel  us  to  believe  in  the  that.  Extol 
the  power  and  glory  of  faith,  even  according  to  tjie  tes- 
timony of  not  a  few  unbelievers  themselves ;  and  point 
not  less  to  the  depths  of  denial  and  misery  to  which  the 
path  of  doubt  must  in  the  long  run  inevitably  lead."  ^ 

This  whole  subject  of  the  treatment  of  doubt  belongs  to 
Apologetics,  rather  than  to  Pastoral  Theology ;  yet  it  is  in 
this  sphere  that  the  pastor  is  called  to  apply  what  he  has 
learned  in  many  departments  of  study ;  and  a  few  simple 
principles  may  be  serviceable  in  this  part  of  his  work, 

1  Practical  Theology,  pp.  570-571. 


THE   PASTOR   AS   FRIEND  183 

1.  Most  of  the  intellectual  dilliciilties  which  the  pastor 
will  encounter  at  the  present  day  arise  from  the  assump- 
tion of  the  antecedent  improbability  of  the  miraculous. 
Upon  this  it  is  well  to  say  that  while  what  is  known  as 
the  miraculous  may  be  supernatural,  it  is  not  anti-nat^ 
ural.  It  maybe  the  revelation  of  a  power  which  works 
upon  or  within  nature  in  a  way  that  we  do  not  understand ; 
it  is  not  a  violation  of  nature. 

2.  To  one  who  objects  to  any  religion  in  which  the 
supernatural  is  implied,  it  may  be  useful  to  put  the  ques- 
tion whether  he  believes  in  a  supernatural  God,  and 
whether  if  there  be  such  a  God  it  is  possible  for  men  to 
have  any  relations  with  him.  If  religion  consists  in  fel- 
lowship and  communion  with  a  supernatural  divinity,  it  is 
difficult  to  see  how  the  element  of  the  supernatural  can  be 
wholly  eliminated  from  it. 

3.  The  proof  of  religion,  so  far  as  it  is  gained  by  or- 
dinary argumentation,  must  rest  on  probabilities ;  demon- 
strative proofs  are  out  of  the  question.  Respecting  the 
existence  of  God  or  the  fact  of  a  future  life  there  can  be 
no  mathematical  certainty.  A  preponderance  of  evidence 
in  support  of  the  proposition  may  be  shown  —  nothing 
more.  But  this  is  precisely  the  ground  on  which  we  rest 
all  our  judgments  of  practical  affairs ;  we  risk  our  lives, 
our  fortunes,  our  happiness  upon  such  evidence. 

4.  The  Christian  religion  is  given  to  us  not  for  specula- 
tive, but  for  practical  purposes.  There  is  only  one  test, 
that  is  the  test  of  life.  It  is  not  much  less  absurd  to  try 
to  determine  its  truth  by  simply  arguing  about  it  than  it 
would  be  to  try  to  find  out  whether  a  peach  was  good 
without  tasting  it,  or  whether  air  would  support  life  with- 
out breathing  it.  '^  If  any  man  willeth  to  do  his  will  he 
shall  know  of  the  doctrine."  ^  The  first  condition  of  intel- 
ligent inquiry  is  readiness  to  '•^  do  the  truth."  The  man 
who  wishes  light  upon  the  deep  things  of  God  must  put 
himself  in  the  position  in  which  light  can  come  to  him. 

Tliis  business  of  dealing  with  doubt  is  one  of  the  most 
delicate  and  difficult  to  which  the  minister  is  called;    it 

1  John  vii.  17. 


184        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

requires  a  large  equipment  of  knowledge,  but  more  than 
this  it  demands  tact  and  sympathy  and  loving  considera- 
tion. Doubtless  there  is  much  scepticism  which  is  born 
of  ignorance  and  conceit  and  headiness,  —  which  vaunteth 
itself  and  is  puffed  up,  and  assumes  that  whatsoever  things 
have  been  believed  must  be  disputed,  —  that  this  is  the 
beginning  of  wisdom.  But  even  this  distemper  of  mind  is 
to  be  dealt  with  patiently ;  false  logic  and  arrogant  as- 
sumptions must  be  mercilessly  exposed,  yet  always  Avith 
kindness.  The  most  of  those,  however,  who  will  make 
known  to  the  minister  their  doubts  are  honest  doubters, 
and  a  generous  and  patient  treatment  will  lead  them  into 
the  truth.  Such  doubters  must  be  admonished  not  to  be 
afraid  of  their  doubts,  but  to  face  them,  and  grapple  with 
them  fearlessly ;  never  to  accept  any  sophistries  for  reason- 
ings ;  and  never  to  try  to  compel  the  mind  to  assent  to  a 
statement  because  it  is  safer  or  more  comfortable  to  believe 
it.  "  Have  it  as  a  law,"  says  Dr.  Bushnell,  "  never  to  put 
force  upon  the  mind,  or  try  to  make  it  believe  ;  because  it 
s^^oils  the  mind's  integrity,  and  when  that  is  gone,  what 
power  of  advance  in  the  truth  is  left?  "  ^ 

In  short,  it  may  be  said  that  in  his  treatment  of  the 
doubters  in  his  congregation  the  pastor  has  a  great  op- 
portunity of  extending  his  friendships.  No  greater  service 
can  be  rendered  to  any  man  than  an  honest  and  manly 
effort  to  enable  him  to  find  the  truth.  And  those  who 
have  found  their  way,  under  his  guidance,  out  of  the  wil- 
derness of  doubt  into  the  green  pastures  and  beside  the 
still  waters,  are  likely  to  cherish  a  deep  and  lasting  affec- 
tion for  the  shepherd  who  has  led  them. 

The  pastor  will  find  among  his  parishioners  not  a  few 
who  have  fallen  out  of  the  ways  of  active  discipleship  be- 
cause the  views  of  the  Christian  life  Avith  Avhich  they  set 
out  have  not  been  verified  in  their  experience.  They 
entertained  rather  fanciful  notions  of  what  it  means  to  fol- 
low Christ.  At  the  beginning  of  the  way  there  was  a  cer- 
tain exhilaration  and  fervor  of  spirit  Avhich  on  the  dull 

1  .^('Diinns  on  TJvinrj  Subjects,  p.  181.  This  whole  sermon  ou  "The  Dis- 
solving of  Doubts  "  is  full  of  the  ripest  wisdom. 


THE   PASTOR   AS   FlUEND  185 

levels  of  every  day  duty  it  is  hard  to  sustain  ;  and  when 
that  exalted  mood  was  lost  they  thought  their  religious 
life  was  gone,  and  relapsed  into  careless  and  undevout 
ways.  It  is  needful  to  bring  these  wanderers  back  into 
the  paths  of  service,  and  to  show  tliem  tliat  a  religion  of 
more  sober  color  is  quite  as  genuine  and  more  serviceable. 
In  the  last  generation  and  probably  in  the  former  genera- 
tions, cases  of  religious  despair  were  very  common.  Men 
and  women  were  not  rare  who  had  settled  down  upon  the 
conviction  that  they  were  lost  souls ;  that  for  them  there 
could  be  no  future  but  a  certain  fearful  looking-for  of 
judgment.  This  state  of  mind  was  due  in  large  measure 
to  the  fatalistic  theories  with  whicli  theology  had  been 
infested.  A  thoroughly  conscientious  person,  working 
strenuously  upon  the  problems  of  personal  salvation,  and 
failing  to  enter  into  those  emotional  experiences  Avhich  he 
often  hears  reported,  might  easily  come  to  feel  that  the 
reason  of  his  failure  was  to  be  found  in  those  inscrutable 
decrees  by  which  heaven  is  sealed  to  all  but  the  elect. 
When  such  an  appalling  conviction  has  been  reached,  it 
must  hold  the  mind  fast  in  its  pals3'ing  grasp  ;  and  the 
offers  of  the  gospel  forever  sound  like  a  dismal  mockery. 
It  is  not  many  years  since  persons  could  be  found  in  nearly 
every  congregation  who  had  sunk  into  chronic  hopelessness 
through  the  operation  of  such  causes.  These  things  are 
better  understood  in  our  day ;  the  ethical  element  in  the- 
ology has  supplanted  mere  force  as  a  regulative  principle  ; 
and  the  belief  that  the  Judge  of  all  the  earth  will  do  right 
has  quieted  most  of  these  despairing  cries.  But  there  are 
still  occasional  cases  of  religious  melancholy  which  require 
to  be  wisely  treated.  In  most  of  these  cases,  the  trouble 
is  physical,  and  the  sufferer  must  be  gently  but  firmly  en- 
joined to  lose  no  time  in  consulting  a  physician.  The  pas- 
tor may  himself  have  had  experiences  of  depression  arising 
from  purely  physical  causes,  and  may  be  able  to  convince 
the  victim  of  melancholia  that  he  knows  wliat  he  is  saying. 
The  close  relation  of  the  Ijody  and  the  mind,  and  the  fact 
that  mental  suffering  is  often  caused  by  physical  maladies, 
must  always  be  kept  before  the  thought  of  him  who  is 


186        CHKISTIAN   PASTOR   AND   WORiaNG   CHURCH 

called  to  minister  to  minds  diseased.  The  converse  of  all 
this  is,  however,  just  as  true.  There  are  many  physical 
ailments  whose  source  is  in  a  troubled  conscience  or  a 
morbid  fear.  The  pastor  may  often  call  to  his  aid  the 
medical  man  in  dissolving  doubt  and  despair ;  but,  on  the 
other  hand,  there  are  many  sicknesses  that  the  doctor  with 
his  drugs  can  never  cure,  but  that  would  be  quickly  put 
to  flight  if  the  load  of  shame  and  remorse  that  are  resting 
upon  the  heart  could  be  removed.  The  utmost  wisdom  is 
needed  in  dealing  with  such  cases ;  the  true  priesthood  of 
the  pastor  is  here  called  into  exercise.  If  by  gentle  ques- 
tioning he  can  draAv  forth  the  rankling  secret,  and  con- 
vince the  troubled  soul,  by  his  own  forgivingness,  that 
the  Infinite  Love  is  able  to  save  to  the  uttermost  all  who 
trust  in  him,  he  may  prove  to  be  the  bringer  of  health  and 
peace.  The  cure  of  souls  is  a  phrase  with  a  deep  and  real 
meaning. 

The  visitation  of  the  sick  is  one  of  the  constant  labors 
of  the  Christian  pastor.  In  any  considerable  congregation 
the  weeks  are  few  in  which  some  service  of  this  sort  is  not 
laid  upon  him ;  and  the  duty  is  one  which  taxes  heavily 
his  wisdom  and  his  strength. 

It  is  impossible  to  give  directions  concerning  this  minis- 
tration which  will  be  applicable  in  all  cases.  The  pastor 
of  a  village  church  of  fifty  families  will  be  able  to  give  far 
more  time  and  thought  to  each  family  than  the  pastor  of 
a  city  church  with  four  or  five  hundred  families  can 
possibly  give.  In  the  great  congregations  the  limitations 
of  pastoral  service  are  obvious.  Nevertheless  the  pastor 
will  wish  to  see  all  members  of  his  flock  who  are  seriouslv 
ill,  and  he  will  make  the  congregation  understand  that 
this  is  his  wish.  Let  him  tell  them,  frequently  and 
emphatically,  to  send  for  him  when  they  need  him;  to 
have  no  more  hesitation  in  sending  for  him  than  in  send- 
ing for  the  physician.  Let  him  make  his  people  under- 
stand that  the  responsibility  of  calling  him  rests  on  them ; 
that  they  must  not  expect  him  to  know  by  intuition  wdio 
is  sick  ;  that  they  must  take  pains  to  inform  liim.     Parish- 


THE   PASTOR   AS   FRIP^ND  187 

ioners  are  sometimes  unreasonable  in  this  matter;  it  is 
difficult  for  them  to  understand  that  trouble  which  so 
profoundly  affects  them  should  not  be  known  to  every- 
body ;  and  in  the  distress  and  nervous  disturbance  which 
the  sickness  brings  not  only  to  the  invalid  but  to  those 
wlio  are  caring  for  him,  it  is  easy  to  entertain  unjust 
suspicions  of  pastoral  neglect.  The  pastor  must  guard 
against  this  by  establishing  the  rule  that  those  who  need 
him  must  send  for  him.  Still,  he  need  not  refuse  to  go 
where  he  knows  that  there  is  troul)le  until  he  is  sent  for ; 
let  him  rather  say  to  people  :  ^'  I  shall  always  try  to  visit 
you  when  I  know  that  you  need  me ;  but  if  I  do  not  come 
3^ou  must  assume  that  I  do  not  know,  and  that  it  is  your 
duty  to  let  me  know." 

Much  discretion  must  be  exercised  in  the  visitation  of 
the  sick.  In  the  first  place  the  pastor  should  be  careful 
to  co-operate  in  every  possible  way  with  the  attending 
physician,  to  whom  belongs  the  chief  responsibility,  and 
whose  orders  should  be  scrupulously  respected.  The  phy- 
sician will  know  Avhether  the  patient  should  be  allowed 
to  see  any  visitors  ;  and  if  this  has  been  prohibited,  no 
question  should  be  raised.  It  is  not  often  that  a  pastor, 
who  has  shown  good  sense  in  his  manner  of  visitation, 
will  be  forbidden  the  sick-room ;  ordinarily  his  visit,  if 
properly  timed,  will  aid  the  doctor;  but  there  are •  times 
when  even  this  must  be  disallowed.  The  pastor  should 
be  very  careful  about  volunteering  medical  advice ;  the 
cases  are  rare  in  which  he  should  venture  any  suggestion 
which  would  have  the  effect  to  weaken  the  confidence  of 
the  patient  or  his  friends  in  the  physician  in  charge. 

In  cases  of  serious  illness,  the  visit  should  ordinarily  be 
very  brief.  Laying  aside  outer  garments  that  are  damp 
or  cold  the  pastor  should  quietly  enter  the  room,  and 
always  with  a  smile  and  a  cheerful  word.  Nothing  that 
savors  of  officialism  can  be  tolerated ;  he  is  not  there  as 
a  religious  functionary,  but  as  a  friend.  The  case  may  be 
critical,  but  it  is  not  for  him  to  manifest  alarm  or  con- 
sternation even  in  the  presence  of  Deatli.  An  unwonted 
solemnity  is   never   demanded  in   the  sick   chamber.     If 


188        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

serious  talk  is  necessary  the  tone  of  it  should  alwaj  s  be 
gentle  and  unflurried. 

A  few  pleasant  and  sympathetic  words  with  the  patient, 
that  will  tend  to  calm  his  apprehensions  and  strengthen 
his  courage  are  generally  all  that  are  needed.  It  is  not 
wise,  ordinarily,  to  attempt  any  keen  inquisition  into  the 
patient's  spiritual  condition ;  the  simple  counsel  to  put 
himself  wholly  into  the  keeping  of  the  Infinite  Care-taker, 
and  leave  himself  there,  is  generally  the  best  that  can  be 
said.  If  he  wishes  to  talk,  —  if  he  has  questions  to  ask, 
anxieties  to  confess,  —  it  may  be  wise  to  meet  his  wishes  ; 
possibly  some  word  of  comfort  and  assurance  will  be 
spoken  that  will  be  more  efficacious  than  much  medicine. 
But  the  conversation  should  not  be  protracted ;  never  let 
the  patient  weary  himself  in  the  interview. 

Whether  prayer  should  be  offered  will  depend  on  cir- 
cumstances. It  is  far  better  that  it  should  be  asked  for 
by  the  patient  himself ;  if  the  conversation  opens  the  way 
for  that,  it  will  be  well.  But  often  the  request  is  not 
made,  more  through  diffidence  or  delicacy  than  unwilling- 
ness ;  in  some  cases  even  when  the  sufferer  is  secretly 
desiring  it.  The  wise  pastor  can  generally  tell  whether 
such  a  service  w^ould  be  acceptable  or  not,  and  will  know 
when  to  propose  it.  In  almost  all  cases  it  should  be  very 
brief.  A  few  verses  from  the  Bible,  and  a  prayer  not 
more  than  two  or  three  minutes  in  length  will  generally 
be  more  useful  than  any  lengthened  exercise. 

"  What  we  say  to  the  sick,"  says  Dr.  Andrew  Bonar, 
"should  be  brief;  and  when  we  pray  with  the  sick  we 
should  be  short  in  our  prayers."  ^ 

Some  of  the  churches  furnish  to  the  pastor  a  liturgical 
form  for  use  in  the  sick-room,  but  the  simpler  and  less 
formal  words  that  come  from  the  heart  of  a  sympathetic 
friend  will  generally  be  more  welcome  than  a  prescribed 
form  of  prayer. 

"Any  one  desirous,  as  a  matter  of  curiosity,  to  see  a 
complete  rubric  on  the  visitation  of  the  sick,  should  get 
hold  of  Dr.  Stearne's  Tractatus  de  Visitatione  Injirmorum^ 
1  Quoted  in  Blaikie's  For  the  Work  of  the  Ministry  ^  p.  261. 


THE   PASTOR   AS    FRIEND  189 

as  contained  in  tlie  ''  Clerg3anan's  Instructor."  There  he 
will  find  instructions,  cut  and  dried,  for  all  sorts  of  cases, 
including  that  of  criminals  sentenced  to  be  hanged.  In 
the  coldest  and  driest  manner,  he  will  find  topics  sug- 
gestexl  for  conversation  and  prayer  in  such  circumstances, 
as  if  the  whole  of  a  clergyman's  duty  were  exhausted  in 
saying  the  proper  thing,  and  no  consideration  were  to  be 
given  to  the  tone  and  spirit  in  which  it  is  said.  The 
visitation  of  the  sick  is  of  all  duties  that  for  which  the 
spirit  of  formality  is  most  unsuitable,  and  where  the  speak- 
ing must  be  most  thoroughly  from  the  heart  to  the  heart. 
Yet  a  rubric  like  that  to  which  we  have  referred  miglit 
not  be  without  its  use  in  the  way  of  suggestion,  —  it  might 
show  the  minister  how  great  a  variety  of  cases  he  is  called 
to  deal  with,  and  of  Avhat  value  it  is  for  him  to  be  pro- 
vided with  manifold  Scripture  texts  and  references,  sayings 
and  anecdotes  of  suffering  Christians,  counsels  and  encour- 
agements of  well  tried  value,  in  order  that  to  every  sick 
and  sorrowing  person  he  may  be  able  to  give  his  portion 
of  meat  in  due  season."  ^ 

Whether  the  Lord''s  Supper  should  be  administered  at  the 
sick  bed  is  a  question  to  which  theological  controversy  has 
sometimes  given  point.  "  In  itself,"  says  Van  Oosterzee, 
"  an  affirmative  answer  to  this  question  appears  reasonable, 
as  also  history  speaks  of  blessed  observances  of  the  Supper 
upon  the  bed  of  sickness  and  of  death  (Schleiermacher, 
Adolph  Monod,  and  others).  On  the  other  hand,  how- 
ever, it  can  hardly  be  denied  that  the  desire  for  the  Com- 
munion in  the  case  supposed  is  sometimes  connected  with 
a  not  purely  evangelical  conception  with  regard  to  the 
sacramental  efficacy  and  significance  of  the  sacred  emblems, 
and  is  to  be  but  imperfectly  harmonized  with  the  view  of 
the  Holy  Supper  as  a  social  meal.  Besides,  it  is  difficult 
to  make  a  distinction  by  virtue  of  which  we  deny  to  some 
what  could  be  granted  without  much  hesitation  to  others. 
No  wonder  that  in  the  age  of  the  Reformation  a  Bullinger 
should  deem  separate  communion  undesirable ;  and  that 
later  it  should  be  opposed  by  those  who  in  other  respects 

1  Blaikie's  For  the  Work  of  the  Ministry,  p.  259. 


190        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

readily  acknowledged  the  beneficial  psychological  effect  of 
the  sacred  action  for  sick  persons.  It  might  also  so  easily 
degenerate  into  a  custom,  observed  even  in  the  case  of 
those  but  little  concerned,  and  lead  to  the  Romish  custom 
of  a  viaticum.  For  all  these  reasons  we  would  not  will- 
ingly see  '  private  communion '  made  the  rule ;  but  only 
conceded  as  a  rare  exception,  when  the  pastor  is  convinced 
on  good  grounds  that  it  is  desired  without  superstition,  from 
a  right  motive.  In  particular,  from  those  confined  to  the 
bed  of  sickness,  who  with  sorrow  have  already  been  long 
deprived  of  the  sacred  emblems,  and  earnestly  desire  them, 
we  need  not  continue  arbitrarily  to  withhold  them.  In 
that  case,  however,  a  little  household  congregation  must  be 
assembled  round  the  bed  of  sickness,  and  the  necessities 
of  the  poor  remembered,  while  the  pastor  fulfils  with 
dignity  and  simplicity  the  task  of  the  liturgist."  ^ 

The  difficulties  felt  by  the  writer  of  this  paragraph 
would  not,  probably,  occur  to  many  Protestant  pastors  in 
America.  There  is  practically  no  danger  whatever  that 
the  Lord's  Supper  will  be  regarded  superstitiously  by  our 
sick  parishioners ;  and  there  are  few  cases  in  which  its 
administration  is  requested  by  sick  persons  from  any  other 
than  proper  motives.  Often  it  is  a  great  solace  to  the 
devout  believer ;  those  who  are  drawing  nigh  to  death  find 
their  hopes  strengthened  by  it;  and  it  sometimes  brings 
to  the  troubled  spirit  the  peace  that  passeth  knowledge. 
That  the  sacrament  be  administered  at  the  sick  bed  in  a 
dignified  and  appropriate  manner  is  worth  some  painstaking. 
A  few  of  the  sacred  vessels  should  be  taken  from  the  church 
to  the  house ;  the  bread  and  wine  should  be  properly  pre- 
pared, and  it  will  be  well  if  one  or  more  of  the  officers  of 
the  church  can  assist  the  pastor  in  the  administration.  If 
all  thinofs  connected  with  the  ordinance  can  be  done 
decently  and  in  order,  the  effect  upon  the  mind  of  the 
recipient  is  likely  to  be  more  salutary .^ 

1  Practical  Theology,  p.  558. 

2  "  II  est  legitime  et  parfaitement  legal  de  donner  la  cene  aux  malades  cliez 
eux ;  mais  que  ce  soit  avee  solennite  et  qu'il  y  ait  communion,  c'est-a-dire, 
non  settlement  des  assistants  mais  des  personnes  qui  prennent  la  cene  avec  la 
malade."  —  Vinet,  Theulogie  Pastorale,  p.  213. 


THE   PASTOR   AS    FRIEND  191 

Whether  the  pastor  shoukl  reveal  tlieir  true  condition 
to  those  who  are  drawing  nigh  to  death  is  often  a  difficult 
question.  In  cases  not  a  few  the  physician's  orders  to  the 
contrary  are  explicit ;  yet  the  pastor's  responsibility  in  such 
a  case  may  be  equal  to  that  of  the  physician.  When  the 
physician  has  distinctly  declared  that  there  is  no  hope  of 
recovery,  the  right  of  the  patient  to  know  that  fact  would 
seem  to  be  unquestionable.  It  may  not  be  necessary  that 
he  should  know  it;  it  may  be  best  that  he  should  not; 
but  in  many  cases  it  is  evidently  wrong  that  it  should  be 
concealed  from  him.  Respecting  all  this  matter  the  pastor 
is  precisely  as  able  to  judge  as  is  the  physician ;  and  after 
consultation  with  the  family,  he  must  take  the  responsi- 
bility. There  are  many  kinds  of  preparation  which  the 
dying  man  may  wish  to  make  for  his  departure ;  that  right 
should  not  be  denied  him.  It  is  not,  indeed,  the  salvation 
of  the  soul  that  chiefly  calls  for  such  a  disclosure  ;  for  the 
repentance  which  can  only  be  produced  by  the  imminence 
of  death  is  of  little  avail ;  but  there  are  few  rational  human 
beings  who  would  not  feel  deeply  wronged  if  a  truth  of  so 
much  moment  were  concealed  from  them  by  those  in  whom 
they  had  reason  to  confide. 

What  is  the  duty  of  the  pastor  with  respect  to  the  visita- 
tion of  those  who  are  sick  with  infectious  diseases  ?  His 
obligation  to  his  own  household  and  his  other  parishioners 
must  indeed  be  well  considered;  putting  his  own  safety 
out  of  the  question,  he  must  not  wantonly  expose  others. 
Yet  there  are  other  virtues  besides  caution.  The  Christian 
pastor  must  not  be  a  coward.  He  must  take  all  necessary 
precautions  on  behalf  of  others ;  but  he  must  not  be  afraid 
to  go  where  he  is  needed.  The  physician  must  go  into  all 
these  dangers,  why  should  the  minister  be  less  courageous  ? 
Indeed,  the  physician's  experience  is  proof  positive  that  the 
danger  of  infection  is,  in  many  cases,  greatly  exaggerated. 
"  When,"  says  Van  Oosterzee,  "  in  1574,  the  question  here 
put  was  expressly  deliberated  at  the  Synod  of  Dort,  the 
answer  was  given  '  that  they  should  go,  being  called,  and 
even  uncalled,  insomuch  as  they  know  that  there  will  be 
need  of  them.'    With  what  right  shall  the  physician  of  souls 


191^        CHRISTIAN   >ASTOR   AND   WORKING   CHURCH 

withdraw  from  a  task  from  which  even  the  unbelieving 
medical  man  does  not  too  greatly  shrink?  'Das  Leben 
ist  der  Gliter  hochstens  nicht'  (Life  is  not  the  highest  of 
possessions),  in  the  words  of  Schiller;  and  the  propter  vitam 
Vivendi  perdere  causas  is  certainly  to  be  desired  of  no  one 
less  tlian  of  the  true  shej)herd  of  the  flock.  Considering 
the  brilliant  example  of  believing  courage  and  self-denial 
on  the  part  of  Catholic  priests,  the  Protestant  clergy  must 
not  remain  too  much  behind.  The  risk  incurred  on  that 
occasion  finds  its  abundant  compensation  in  the  gratitude 
of  the  flock,  the  approval  of  our  own  conscience,  and  the 
ever  renewed  experience  that  the  Lord  supports  his  ser- 
vants in  this  school  of  exercise  also,  and  often  manifestly 
preserves  them.  Of  course,  belief  in  his  power  and  faith- 
fulness can  release  no  one  from  the  duty  of  taking  those 
measures  of  precaution  prescribed  under  such  circumstances 
by  experience  and  science."  ^ 

No  service  more  delicate  or  more  difficult  is  required  of 
the  pastor  than  that  which  he  is  called  to  render  in  the 
burial  of  the  dead.  The  Anglican  church  and  some  of  the 
other  churches  furnish  a  ritual  to  which  the  minister  is 
expected  to  adhere ;  the  solemn  and  beautiful  service  of 
the  English  church  leaves  little  to  be  desired  in  the  way  of 
a  dignified  ceremonial.  But  many  American  pastors  have 
no  such  chart  to  guide  them,  and  they  find  themselves 
confronted  with  conditions  and  expectations  which  often 
tax  their  wisdom. 

Death  knocks  with  equal  punctuality  at  the  doors  of  the 
unchurched  and  of  the  devout ;  and  those  who  never  seek 
the  churches,  and  who  often  rail  at  them,  are  always  in 
need,  when  death  invades  their  dwellings,  of  the  services 
of  a  minister  of  the  gospel.  To  this  call  the  Christian 
pastor  will  never  turn  a  deaf  ear ;  whenever  it  is  possible 
he  will  gladly  bear  to  those  in  trouble  the  w^ords  of  conso- 
lation. In  many  of  the  rural  communities  a  funeral  ser- 
mon is  expected ;  and  the  successful  "  funeral  preacher  " 
is  the  one  who  can  most  strongly  appeal  to  the  feelings  of 

1  Practical  Theology,  p.  559. 


THE   PASTOR    AS    FRIEND  193 

tlie  mourners,  and  elicit  the  most  extravagant  demonstra- 
tions of  sorrow.  Against  this  tendency'  tlie  wise  pastor 
will  quietly  set  his  face.  He  must  not  too  rudely  disregard 
the  feelings  of  the  afflicted,  but  with  gentleness  and  kind- 
ness he  must  seek  to  lead  them  into  better  ways. 

The  funeral  sermon  ma}^  well  be  omitted,  and  the  brief 
address  wliich  takes  its  place  should  be  full  of  the  comfort 
of  the  gospel.  The  one  central  truth  that  God  is  love ; 
that  even  as  we  draw  nearest  to  our  own  children  and 
yearn  over  them  most  tenderly  when  they  are  in  the  deep- 
est trouble,  so  our  heavenly  Father  is  nearest  to  us  in  the 
day  of  our  affliction ;  that  while  many  things  happen  to  us 
which  we  can  never  explain,  nothing  can  ever  haj)pen  to 
us  that  he  will  not  overrule  for  our  good,  if  we  will  but 
trust  in  him,  —  all  this  the  minister  must  seek  to  make 
these  mourners  see  and  understand.  All  this  is  the  most 
direct  and  certain  inference  from  that  doctrine  of  God 
which  Jesus  has  taught  us.  If  we  have  such  a  Father  in 
"heaven  as  our  Lord  sought  to  reveal  to  us,  then  there  are 
no  sorrows  that  cannot  be  comforted,  and  no  wounds  that 
cannot  be  healed. 

Either  in  the  sermon,  or  in  the  "  remarks  "  which  are 
substituted  for  it,  some  biographical  sketch,  more  or  less 
eulogistic,  is  generall}^  expected  of  the  minister.  This, 
too,  is  a  custom  which  is  best  honored  in  the  breach.  The 
minister  may  well  make  it  a  fixed  rule  to  eschew  all  esti- 
mates of  the  character  of  the  deceased.  In  many  cases 
the  attempt  to  do  this  is  embarrassing  in  tlie  extreme  ;  and 
often  the  minister,  who  relies  for  tlie  materials  of  such  a 
sketch  upon  the  judgments  of  partial  friends,  finds  after- 
wards that  he  has  been  whitening  a  sepulchre.  Tlie  simple 
annals  of  the  life,  —  the  time  and  place  of  birth,  tlie  family 
record,  the  date  of  death,  may  in  all  cases  be  simply  stated 
from  memoranda  furnished  by  the  family ;  beyond  this, 
biography  does  not  need  to  go  at  the  funeral  service. 

Many  wise  pastors  in  these  days  are  inclined  to  confine 
themselves  on  these  occasions  to  the  reading  of  the  Scrip- 
tures and  prayer.  It  is  becoming  more  and  more  common 
for  men  and  women  of  high  character  and  eminent  station 

13 


194         CHRISTIAN  ^^ASTOR    AND   WORKING   CHURCH 

to  give  direction,  before  their  death,  that  the  burial  service 
shall  be  limited  to  these  exercises.  It  is  greatly  to  be 
wished  that  all  persons  of  sound  mind  would  make  the 
same  request. 

It  is,  however,  possible,  to  enlarge  this  simple  ritual  by 
reading  appropriate  selections,  not  only  from  the  Scriptures 
of  the  Old  and  New  Testaments,  but  also  from  the  writ- 
ings of  saints  and  prophets  and  psalmists  of  later  times. 
In  the  book  of  Scripture  selections  wliich  the  pastor  uses 
at  funerals  he  may  insert  loose  leaves  whereon  he  has 
copied  sentences  and  paragraphs  gathered  from  many 
sources,  which  are  full  of  the  light  and  hope  and  comfort 
of  the  gospel.  In  the  course  of  years  this  anthology  of 
consolation  may  become  copious  and  rich ;  the  pastor  has 
become  familiar  with  it ;  he  can  tell  by  glancing  over  it 
which  of  these  gracious  words  will  be  most  apj^ropriate  in 
the  case  before  him.  Pastors  who  have  follow^ed  this  prac- 
tice for  many  years  bear  testimony  to  its  usefulness.  Such 
words  of  life  as  may  thus  be  gathered  together,  the  utter- 
ances of  men  and  women  of  strongest  faith,  of  deepest 
insight,  are  far  better  than  any  extemporaneous  words 
that  the  preacher  would  be  likely  to  bring  forth. 

The  service  must  not,  however,  be  protracted.  Seldom 
should  the  whole  exercise  exceed  half  an  hour.  It  is  no 
time  for  lengthened  homilies  and  long-di*awn-out  petitions. 

At  the  grave  the  service  should  be  brief  and  simple. 
The  short  committal  service  of  the  Anglican  church, 
which  is  almost  identical  with  that  employed  in  the  Ger- 
man Lutheran  churches,  is  always  appropriate ;  or  a  brief 
prayer  may  be  uttered,  closing  with  the  benediction.  In 
winter  it  is  "well  for  the  minister  to  admonish  the  men 
standing  about  the  grave  to  remain  covered  during  this 
service ;  that  is  not  true  respect  for  the  dead  which  endan- 
gers the  health  of  the  living. 

These  times  of  affliction  furnish  the  true  pastor  with  a 
precious  opportunity.  His  wise  and  sj-mpathetic  friend- 
ship at  such  a  time  will  never  be  forgotten.  He  often 
gains,  in  these  days,  an  influence  that  he  could  never 
otherwise  have  won ;  let  him  use  it  judiciously. 


THE   PASTOR  AS  FEIEND  195 

The  pastor  who  has  proved  his  friendship  for  his  people 
will  be  welcome  in  their  homes;  and  a  most  important  part 
of  his  pastoral  service  will  be  performed  in  the  maintenance 
of  a  fruitful  personal  and  social  relation  between  his  own 
family  and  the  families  of  his  liock.  In  many  large 
churches  the  work  of  the  study,  the  organization  of  the 
palish,  and  the  multitudinous  public  engagements  make 
it  difficult  for  the  pastor  to  find  time  for  such  pastoral 
work  as  he  wishes  to  do.  That  great  change,  to  which 
reference  is  made  in  the  introductory  chapter,  which  has 
passed  upon  the  church  during  the  past  twenty-five  years 
—  the  change  by  which,  in  Dr.  Parkhurst's  happy  phrase, 
the  church  is  no  longer  the  pastor's  field,  but  the  pastor's 
force  —  itself  largely  prevents  the  pastor  from  undertaking 
the  amount  of  pastoral  visitation  which  was  common  in 
former  years.  ''Sometimes,"  says  a  successful  pastor, 
"  general  parish  oversight,  through  the  network  of  socie- 
ties and  organizations  that  fall  to  the  minister  to  manage, 
is  supposed  to  take  the  place  of  visiting  and  personal 
contact  Avith  individuals ;  but  this  does  not  meet  the 
necessities  of  the  case.  That  general  superintendency  or 
presidency  of  the  parish  and  pastoral  care  are  not  the  same 
thing.  The  former  has  respect  to  the  general  life  of  the 
community  and  is  busy  with  the  machineiy,  Avhile  the 
latter  has  to  do  with  internal  states,  conditions,  and  ten- 
dencies. It  is  possible  and  not  uncommon  to  do  much  with 
the  former  while  doing  little  with  the  latter.  There  are 
parishes  where  things  are  well  organized,  where  there  are 
all  sorts  of  activities  and  societies,  but  where  there  is  no 
proportionate  apprehension  of,  and  no  proportionate  pro- 
vision for,  the  real  wants  of  individual  men  and  women. 
There  may  be  a  lively  scene  on  the  surface,  but  not  much 
going  on  beneath  it.  It  is  not  easy,  in  the  restlessness  and 
complexity  of  his  public  relations,  for  a  minister  to  give 
to  this  part  of  his  work  its  proper  place.  Provision  must 
be  made  for  this  and  the  pastor  must  be  helped.  Demands 
upon  his  time  and  attention  multiply.  In  proportion  to 
the  importance  of  his  parish,  to  his  personal  influence,  to 
his  capacity  for  business,  the  calls  for  public  and  outside 


196         CHKISTIAN   PASTOR   AND   WORKING   CHURCH 

service  are  more  frequent  and  urgent.  There  are  meet- 
ings here,  committees  there,  constitutions  to  be  drawn  up, 
organizations  to  be  kept  running,  records  to  be  made ;  but 
shall  he  be  absorbed  in  presiding,  organizing,  managing? 
The  danger  is  not  new  in  our  day.  It  showed  itself  in  the 
early  Church,  and  the  apostles  met  it  by  division  of  labor, 
saying :  '  It  is  not  fit  that  we  should  forsake  the  word  of 
God  and  serve  tables;  search  out  suitable  men  for  this 
business,  but  we  will  continue  steadfastly  in  prayer  and  in 
the  ministry  of  the  word.'  As  then,  so  now,  much  of  the 
detail  of  general  parish  work  can  be  better  devolved  on 
others,  that  the  minister  may  be  more  free  to  '  teach  pub- 
licly and  from  house  to  house,'  ministering  the  word  in  its 
more  spiritual  application."  ^ 

The  question  of  finding  time  for  the  work  of  pastoral 
visitation  is  one  that  burdens  the  mind  of  many  a  faithful 
pastor.  The  need  of  thoroughly  organizing  his  church  for 
work,  that  the  powers  and  capabilities  of  these  disciples 
may  be  developed,  and  that  liis  force  may  occupy  and 
cultivate  its  field,  is  always  pressing  upon  his  conscience ; 
and  the  amount  of  administrative  work  thus  required  of 
liim,  when  added  to  the  intellectual  work  which  the  pul- 
pit of  this  day  demands,  renders  it  simply  impossible  that 
he  should  find  very  much  time  for  social  calls.  Even  if 
the  pastor  has  assistance,  so  that  much  of  the  detail  of  his 
administration  can  be  devolved  on  others,  the  general 
superintendence  of  it,  which  rests  with  him,  is  no  slight 
care.  In  a  church  of  fifty  to  a  hundred  families  the  pas- 
tor may  easily  become  intimately  acquainted  with  most  of 
his  people,  but  when  the  number  grows  to  three  or  four 
hundred  families,  the  task,  under  existing  conditions,  be- 
comes formidable. 

One  consideration  must  be  borne  in  mind  in  estimating 
the  necessity  for  this  kind  of  work ;  the  pastor  of  a  work- 
ing church  has  many  opportunities  of  becoming  well  ac- 
quainted with  those  of  his  people  who  are  at  work.  With 
them  there  are  many  conferences  and  consultations ;  he  is 
with  them  every  week,  in  the  Sunday-schools,  in  the  mis- 

1  Bev.  Lewelljn  Pratt,  in  Parish  Problems,  p.  180. 


THE  PASTOR   AS   FRIEND  197 

sions,  in  the  Young  People's  Societies,  in  the  Boys  and 
Girls  Guilds,  in  the  Sewing  Schools,  —  in  all  the  active 
ministries  which  the  church  is  carrying  forward.  It  is 
not  at  all  as  once  it  was,  when  the  people's  only  chance  of 
meeting  their  minister  was  when  they  confronted  him  in 
the  peAvs,  at  the  Sunday  services ;  there  is  a  fellowship  of 
work  wliich  brings  pastor  and  people  into  frequent  and 
close  association.  The  need  of  calling  upon  the  people 
in  their  homes  to  get  acquainted  with  them  is  obviously 
not  Avhat  once  it  Avas.  This  applies,  of  course,  only  to 
those  members  of  the  church  who  are  at  work ;  but  the 
application  should  be  distinctly  brought  before  the  minds 
of  all  the  people.  Let  them  be  told,  from  time  to  time, 
that  the  fellowship  of  the  church  is  largely  a  fellowship 
of  work,  and  that  if  they  wish  to  become  well  acquainted 
with  their  pastor  or  with  their  fellow-members,  the  best 
way  is  to  find  some  place  in  the  active  work  of  the 
church. 

Nevertheless,  when  all  is  said,  there  remains  a  large 
opportunity  and  an  urgent  call  for  house  to  house  visita- 
tion by  the  pastor.  In  some  way  he  ought  to  arrange 
the  administrative  work  of  his  parish  so  that  he  may  find 
some  time  to  see  his  people  in  their  homes.  In  most  large 
churches  it  will  not  be  possible  for  the  minister  to  make 
his  round  of  pastoral  calls  more  than  once  in  a  year ;  some- 
times even  this  Avill  overtax  him  ;  but  as  much  as  this  he 
ought  to  strive  for. 

What  should  be  the  nature  of  these  pastoral  calls  ? 
Here,  also,  it  is  evident  that  changed  conditions  nuist 
considerably  modify  our  practice.  The  late  Dr.  William 
M.  Taylor,  of  New  York,  in  a  recital  of  his  early  experi- 
ence, brings  before  us  the  typical  pastoral  visit  of  tlie  for- 
mer days.  "  I  was  first  settled,"  he  says,  "  over  a  church 
of  about  one  hundred  and  eighty  members,  many  of  whom 
resided  in  the  village  in  which  the  place  of  worship  was 
situated,  but  a  considerable  number  of  whom  were  farmers, 
scattered  over  an  area  of  about  six  miles  in  length  by  about 
two  in  breadth.  I  made  my  visits  systematically,  week  by 
week,  taking  the  parish  in  manageable  districts.     At  first 


198        CHRISTIAN  PASTOR   AND   WORKING  CHURCH 

I  was  accompanied  on  each  occasion  by  an  elder.  It  was 
expected  that  I  should  ask  a  few  questions  of  the  children, 
assemble  the  members  of  the  household,  give  a  formal  ad- 
dress, and  then  conclude  with  prayer.  The  presence  of 
the  '  lay  brother  '  was  a  great  embarrassment.  I  supposed 
that  because  he  was  with  me  I  should  have  a  new  address 
in  every  house,  and  should  have  a  prayer  in  every  instance 
perfectly  distinct  from  any  which  I  had  formerly  offered. 
...  So  I  went  on  from  house  to  house,  making  a  new 
address  in  each,  until,  when  it  was  toward  evening,  and  I 
had  walked  perhaps  five  or  six  miles  and  made  ten  or 
twelve  addresses,  I  was  more  dead  than  alive.  You  can- 
not wonder  that,  in  these  circumstances,  pastoral  visitation 
became  the  lete  noir  of  my  life,  and  I  positively  hated  it. 
Thus  prosecuted  it  was  simply  and  only  drudgery,  and,  so 
far  as  I  know,  was  not  productive  of  any  good  result."  ^ 

It  is  evident  that  visitation  of  this  type  is  no  longer 
called  for  in  English-speaking  parishes.  And  there  is  a 
question  whether  the  call  of  the  minister  should  be  re- 
garded in  any  sense  as  a  professional  call.  Most  of  the 
writers  on  pastoral  care  assume  that  it  should  have  this 
character ;  that  it  should  be  well  understood  that  the  min- 
ister, in  seeking  the  homes  of  his  people,  is  engaged  in  his 
professional  duty.  "The  minister,"  says  Dr.  Blaikie, 
"  has  come  for  the  purpose  of  promoting  the  spiritual  and 
eternal  welfare  of  the  family,  and  therefore  the  sooner  he 
addresses  himself  to  this  errand  the  better.  ...  It  is  often 
desirable  for  a  minister,  after  a  brief  salutation  and  kindly 
inquiry  after  the  welfare  of  the  household,  to  proceed  at 
once,  like  Abraham's  servant  at  Padan  Aram,  to  tell  his 
errand,  to  do  what  he  has  come  to  do.  In  speaking  to  the 
household  he  may  find  a  point  of  departure  by  saying  why 
he  has  come,  adverting  to  the  exceeding  solemnity  of 
spiritual  things  and  to  the  importance,  not  of  a  mere  gen- 
eral, but  of  a  special  application  of  what  is  said  from  the 
pulpit,  so  that  no  one  may  suffer  the  appeal  to  go  past 
him,  or  think  he  does  right  while  he  fails  personally  to  re- 
ceive the  message  of  God.     Something  may  be  said  appli- 

1  The  Ministry  of  the  Word,  p.  272. 


THE   PASTOR   AS   FRIEND  199 

cable  to  the  circumstances  of  the  different  portions  of  the 
family,  —  the  parents,  the  children,  older  and  younger,  the 
servants,  when  there  are  such.  Of  the  children  questions 
may  be  asked,  and  are  probably  expected  to  be  asked ;  but 
let  this  be  done  in  the  kindly  manner  of  a  friend,  not  in 
the  stern  tone  of  a  taskmaster.  Generally,  too,  it  will  be 
well  to  bear  in  mind  that  there  is  a  tendency  on  the  part 
of  people  to  think  of  ministers  as  beings  awfully  solemn, 
with  but  little  of  human  sympathy,  —  men  to  be  dreaded 
as  stern  reprovers,  instead  of  respected  and  loved  as  affec- 
tionate and  sympathetic  guides.  In  pastoral  visitation, 
therefore,  let  there  be  shown  a  frankness,  a  cordiality,  a 
humility  of  spirit,  a  winning  brotherly  kindness  that  shall 
dissipate  such  an  impression  and  tend  to  gain  the  confi- 
dence of  all."  1  But  it  is  a  serious  question  whether  even 
so  much  of  formality  and  professionalism  as  is  here  de- 
scribed would  not,  in  the  majority  of  cases,  effectually 
counteract  the  best  results  of  the  pastor's  call.  Is  not  the 
primary  object  of  this  house-to-house  visitation  the  es- 
tablishment of  friendly  personal  relations  between  himself 
and  the  members  of  his  flock,  old  and  young  ?  Is  it  not, 
therefore,  far  better  that  the  professional  business  of  the 
pastor  should  be  subordinated,  in  these  calls,  to  the  pur- 
pose of  putting  himself  on  terms  of  corcUal  intimacy  with 
his  people:  The  minister  who  is  always  preaching,  who 
never  meets  his  parishioners  without  the  word  of  admoni- 
tion and  exhortation  upon  his  lips,  is  not  certain  to  know 
them  very  well,  or  to  have  the  best  influence  over  them. 
Such  unbending  professionalism  forces  them  into  an  un- 
natural attitude  toward  him  ;  he  never  really  knows  them. 
There  is  abundant  justification,  therefore,  for  the  pas- 
toral call,  considered  simply  as  the  endeavor  of  the  pastor 
to  draw  closer  the  bonds  of  personal  friendship  between 
himself  and  the  families  of  his  congregation.  Meeting 
them  thus,  in  their  own  homes,  the  circumstances  of  their 
lives  are  better  known  to  him,  he  more  perfectly  individu- 
alizes them,  and  every  visit  gives  him  a  larger  knowledge 
of  the  manifold  phases  of  human  experience.     If  there  are 

'  For  the  Work  of  the  Ministry,  pp.  187,  188, 


200        CHRISTIAN  EASTOR  AND   ^yORKING  CHURCH 

children  in  the  household,  the  pastor  learns  their  names 
and  fixes  them  in  his  memory.  He  iinds  them  at  their 
lessons  or  their  pastimes,  and  seeks  to  enter  into  their  life, 
speaking  a  hearty  word  of  approval  of  their  conduct,  when 
he  knows  that  such  a  word  is  deserved.  In  these  brief 
social  calls  the  pastor  may  be  able  to  let  the  people  see 
that  he  is  interested  in  all  that  concerns  them ;  that  he 
has  been  thinking  about  them,  and  studying  their  welfare ; 
that  he  is  rejoicing  with  them  in  their  prosperity,  or  bear- 
ing their  burdens  with  them ;  that  his  deepest  wish  is  to 
be  a  trusted  and  a  useful  friend.  If  all  this  is  in  his  heart, 
they  will  be  apt  to  find  it  out.  The  one  thing  needful  for 
them  to  know  is  that  he  loves  them  and  wants  to  do  them 
good.  The  pastoral  call  that  conveys  this  impression  to 
their  minds  is  a  thoroughly  successful  call,  even  though 
there  may  have  been  no  preaching  nor  even  praying  con- 
nected with  it. 

And  yet  it  must  not  be  inferred  that  religious  conversa- 
tion should  be  avoided.  The  door  will  always  be  open  for 
that.  The  tone  of  the  interview  will  be  such  as  to  make 
that  seem  natural  and  fitting.  The  spirit  of  the  whole 
communication  will  be  such  as  to  invite  questions  or  confi- 
dences of  this  nature.  The  pastor  will  be  quick  to  seize 
any  intimation  or  suggestion  of  a  wish  to  speak  of  the 
higher  themes,  and  will  deftly  lead  the  talk  that  way  if 
such  a  hint  is  dropped.  The  people  will  easily  know  that 
if  he  refrains  his  lips  from  pressing  these  things  upon 
them,  it  is  not  because  there  is  no  interest  in  their  spiritual 
welfare.  If  such  is  the  posture  of  his  mind,  it  is  altogether 
likely  that  many  opportunities  for  religious  conversation 
will  occur  in  connection  with  these  social  calls,  and  that 
the  net  spiritual  result  of  the  visitation  will  be  far  larger 
than  if,  by  a  perfunctory  professionalism,  the  subject  of 
religion  were  everywhere  introduced  by  liim. 

Many  pastoi^  are  accustomed  to  make  a  systematic  divi- 
sion of  their  parish,  and  to  announce,  each  Sunday,  the 
days  on  which  they  intend  to  visit  certain  streets.  Some 
inconvenience  may  thus  be  occasioned  to  parishioners,  who 
may  wish  to  be  away  from  home  on  the  day  designated, 


THE  PASTOR   AS  FRIEND  201 

but  the  advantages  of  such  a  system  are  consideral)le.  It 
pledges  the  pastor  to  a  definite  task,  Avhicli  he  might  other- 
wise neglect  or  defer ;  and  it  gives  those  who  wish  to  see 
him  due  notice  of  his  coming  that  they  may,  if  possible,  be 
at  home  to  receive  him.  "Moreover,"  says  Dr.  Taylor, 
"  the  public  announcement  had  this  incidental  advantage, 
of  whicli  at  first  I  had  not  thought,  namely,  that  it  stopped 
at  once  all  grumbling  on  the  part  of  the  unvisited.  They 
saw  that  I  was  steadily  working  week  by  week  somewhere  ; 
it  became  a  matter  of  interest  to  them  to  watch  my  prog- 
ress, and  they  looked  with  a  certain  strange  eagerness  for 
the  day  when  I  should  name  the  street  in  which  they  re- 
sided. I  do  not  know  that  in  the  long  run  I  actually  did 
much  more  pastoral  work  than  I  was  doing  before ;  but  I 
accomplished  it  Avith  more  ease  to  myself  and  with  far 
more  satisfaction  to  my  people."  ^ 

The  value  to  the  minister  of  such  contact  as  this  with 
the  people  cannot  be  easily  overstated.  It  keeps  him  in 
vital  relations  with  the  people  to  whom  he  is  sent  to  min- 
ister ;  it  enables  him  more  perfectly  to  get  their  point  of 
view.  Sometimes  his  mind  will  be  saddened  by  revela- 
tions of  the  shallowness  and  selfishness  of  those  from  whom 
better  things  might  have  been  expected ;  but  more  often 
he  will  be  cheered  and  strengthened  by  discoveries  of 
fidelity  and  heroism  in  the  lives  of  commonplace  people. 
The  tendency  of  most  studious  men  to  a  certain  subtilty 
and  remoteness  of  discussion  upon  spiritual  themes  will 
be  arrested  by  the  study  of  the  intellectual  processes  of 
the  people  in  the  pews,  and  the  effect  of  this  intercourse 
will  be  to  give  the  preaching  a  greater  homeliness  and 
directness  of  presentation. 

Here  is  a  suggestion  wortli  considering :  "  I  would  make 
one  exception  about  the  house-to-house  visitation  of  the 
town  parish  priest.  It  is  sometimes  good  to  throw  himself 
into  one  of  his  districts,  pitch  his  camp  there,  and  permeate 
it  with  his  presence.  For  a  month  he  bi'ings  his  whole 
influence  to  bear  upon  it,  both  getting  hold  singly  of  every 
inhabitant  and  collecting  all  together  in  cottage  or  mis- 

1  The  Ministrn  of  the  Word,  ]).  Ii74. 


202       CHRISTIAN   PASTOR   AND   WORiaNG   CHURCH 

sionary  meetings."  ^  The  kind  of  visitation  here  contem- 
plated is,  however,  that  of  the  whole  population,  rather 
than  that  of  the  members  of  the  congregation.  But  there 
may  be  advantages  in  concentrating,  after  this  manner,  the 
labors  of  the  pastor  among  his  own  people. 

It  is  doubtless  well,  as  things  now  are,  in  most  of  our 
city  parishes,  that  the  pastor  should  "  lead  about  a  wife  " 
with  him  in  making  these  pastoral  calls.  The  men  of  the 
household  are  seldom  at  home  in  the  daytime,  and  not 
only  for  reasons  of  propriety,  but  also  for  the  enhance- 
ment of  the  social  value  of  the  call,  the  minister  may 
often  wisely  claim  the  companionship  of  his  wife.  Her 
tact  and  sympathy  will  be  a  great  help  to  him  in  many 
cases. 

The  testimony  of  leading  pastors  to  the  importance  of 
this  kind  of  work  is  worth  remembering.  Dr.  William 
M.  Taylor,  in  speaking  to  the  students  of  the  New  Haven 
Theological  Seminary,  said :  "  You  will  make  a  great  mis- 
take if  you  undervalue  the  visitation  of  your  people.  The 
pulpit  is  your  throne,  no  doubt,  but  then  a  throne  is 
stable  as  it  rests  on  the  affections  of  the  people,  and  to  get 
their  affections  you  must  visit  them  in  their  dwellings."  ^ 
Dr.  John  Hall,  addressing  a  similar  audience,  said ;  ''  Pains 
should  be  taken  that  nothing  prevents  your  pastoral  visits. 
It  is  very  necessary  for  you  to  know  the  people  in  their 
homes,  and  for  the  people  to  know  you.  The  little  chil- 
dren and  the  young  people  should  know  you.  The  men 
should  know  you.  Do  not  begrudge  the  time  thus  spent. 
In  freely  conversing  with  humble  people  you  will  get 
side  lights  or  particular  testimony  that  will  make  you  a 
stronger  man  and  a  better  minister  for  many  a  day  to 
come."  ^  Dr.  Francis  Wayland,  speaking  on  this  subject 
to  pastors,  said :  "If,  at  last,  it  be  said  that  all  this  is 
beneath  the  dignity  of  our  profession,  and  that  we  cannot 
expect  an  educated  man  to  spend  his  time  in  visiting 
mechanics  in  their  shops,  and  in  sitting  down  with  women 

1  The  Parish  Priest  of  the  Town,  p.  44. 

2  The  Ministrji  of  the  Word,  p.  185. 
^  Quoted  in  Parish  Problems,  p.  185, 


THE   PASTOR   AS   FRIEND  203 

engaged  in  their  domestic  labor  to  converse  with  them  on 
the  subject  of  religion,  to  this  objection  1  have  no  reply 
to  offer.     Let  the  objector  present  his  case  in  its  full  force 
to  Him  who  on  his  journey  to  Galilee  sat  thus  at  the  well 
and  Jield   a   memorable   conversation   with  a   woman   of 
Samaria."  ^     "  My  heart  does  not  upbraid  me,"  said  Dod- 
dridge,  "with   having  kept  back  anything  that  may  be 
profitable  to  my  people.     But  I  fear  I  have  not  followed 
them   sufficiently   with    domestic   and    personal   exhorta- 
tions." ^     "Acquaint   yourselves,"  said  Matthew   Henry, 
"with   the  state    of   your  people's  souls, — their  tempta- 
tions, their   infirmities.     You  will  then  know  the  better 
how  to   preach   to   them."     "I  am   too   backward,"  said 
John  Rogers,  of  Dedham,  "  to  private  visiting  of  neigh- 
bors at  their  houses,  which  neglect  is  very  injurious ;  for 
from  this  cause  their  love  to  me  cannot  be  as  srreat  as  it 
would  be,  nor  am  I  so  well  acquainted  with  their  particu- 
lar states  and  cannot  therefore  speak  so  fitly  to  them  as  I 
might."  2     "  The  true  portrait  of  a  Christian  pastor,"  says 
the   Rev.  Charles  Bridges,  "  is  that  of  a  parent  walking 
among  his   children,  —  maintaining  indeed  the  authority 
and  reverence,  but  carefully  securing  along  Avith  it  the 
love  and  confidence  that  belongs  to  this  endearing  rela- 
tion.    He  is  always  to  be  found  in  his  own  house,  or  met 
with  among  the  folds  of  his  flock,  encouraging,  warning, 
directing,  instructing,  —  as  a  counsellor,  ready  to  advise, 
as  a  friend   to  aid,  sympathize   and  console,  —  with   the 
affection  of  a  mother  to  lift  up  the  Aveak,  with  the  long- 
suffering  of  a  father  to  reprove,  rebuke,  and  exhort.     Such 
a  one,  like  Bishop  Wilson  in  the  Isle  of  Man,  Oberlin  in 
the  Ban  de  la  Roche,  or   the  Apostolical  Pastor  of   the 
High  Alps,  —  gradually  bears  down   all  opposition,  really 
lives  in  the  hearts  of   his  people,  and  will  do  more   for 
tlieir   temporal    and   spiritual    welfare    than   men   of   the 
most  splendid  talents  and  commanding  eloquence.* 

1  Quoted  in  Parish  Problems,  p.  185.  -  Orton's  Life,  p.  124. 

8  Quoted  in  Bridges,  The  Christian  Ministry,  p.  315,  n. 
4  The  Christian  Ministry,  p.  322. 


CHAPTER  VIII 

THE   CHURCH   OEGANIZATION 

Every  church  is  organized.  It  is  not  an  incoherent 
mass  of  human  beings,  it  is  an  orderly  association  of 
Christian  men  and  women.  Organization,  in  the  world 
of  mind,  is  the  definition  of  functions.  To  organize  a 
church  is  to  make  definite  arrangements  for  various  kinds 
of  work,  and  to  assign  these  to  different  individuals  or 
groups  who  shall  be  responsible  for  their  performance. 
Each  of  the  officers  of  the  church  is  charged  with  certain 
duties,  and  these  duties  pertain  to  certain  definite  depart- 
ments of  church  work.  There  is  thus  a  division  of  labor, 
and  intelligent  co-operation  among  those  whose  efforts  are 
directed  to  the  same  result.  In  the  humblest  church, 
with  the  simplest  polity,  some  definition  of  functions  is 
required.  There  must  be  a  clerk  to  keep  the  list  of  mem- 
bers and  the  record  of  proceedings,  and  a  treasurer  to 
receive  and  disburse  the  funds,  and  a  Sunday-school 
superintendent,  with  his  assistants,  and  generally  deacons 
or  leaders  to  take  charge  of  meetings  and  direct  the  work 
of  the  church.  Some  intelligent  arrangement  and  super- 
vision is  necessary  to  the  success  of  all  social  institutions. 

The  church  has  often  a  dual  organization,  one  depart- 
ment devoted  to  temporal  affairs,  and  another  to  spiritual 
activities.  Man  is  a  spirit,  but  he  has  a  body  with  material 
needs  which  must  be  provided  for ;  and  the  church,  like- 
wise, though  it  is  a  spiritual  organization,  has  also  a  tem- 
poral side,  for  which  some  orderty  provision  must  be 
made.  It  has  been  found  necessary,  in  the  free  commun- 
ions, to  secure  for  the  church  a  legal  incorporation,  that 
the  body  so  incorporated  may  hold  and  administer  pro- 
perty, and  receive  and  disburse  funds.  In  some  cases  the 
members  of  the  church  are  members  of  this  corporation, 


THE  CHURCH  ORGANIZATION  205 

and  there  is  but  one  body,  with  two  sets  of  functions ;  in 
other  cases  all  those  contributing  to  the  support   of  the 
church,   whether   communicants  or  not,  are   members    of 
the  corporation,  with  power  to  vote  for  trustees  and  to 
take  part  in  all  the  financial  work  of  the  society,  but  not 
to  participate  in  the  spiritual  government  of  the  church. 
The  wisdom  of  this  dual  organization  is  often  questioned ; 
but    it    possesses    certain    obvious    advantages.     "  Every 
church,"   says    Professor  Austin  Abbott,   "has  two  very 
different  kinds    of  business  to  attend   to.     Difference  of 
opinion  exists  as  to  whether  they  may  best  be  administered 
by  the  same  persons,  or  by  different  sets  of  persons.     In 
some  denominations  one  organization  attends  to  both;  in 
others  there  is  a  separate  organization   for  each.     Some 
persons  think  the  pastor  should  have  nothing  to  do  with 
the  finances ;  others  think  it  wrong  to  exclude  him  from 
them.     Without  desiring  here  to  discuss  the  question,  it 
is  well  to  say  that  it  appears  to  me  that  Providence,  who 
is  wiser  than  all  our  ingenuity,  has  so  alloted  the  causes 
of  opinion  and  the  dispositions  of  men  that  there  are,  and 
for  a  long  time  to  come  are  likely  to  be,  many  churches  of 
each  kind,  some  of  the  one  form  and  some  of  the  other, 
and  some  of  a  composite  form,  all  engaged  in  the  same 
object,  but  in  different  methods,  and  thus  enlisting  diverse 
gifts  and  aptitudes.     Whether  this  be  an  advantage,  as  I 
suppose,  or  not,  the  fact  exists  ;  and  the  reader  who  would 
understand    parish    business    clearly   should    not   fail   to 
observe  the  difference  between  the  principles  which  govern 
the  two  classes  respectively ;  and  even  if  his  church  is  a 
single   organization,    he  will   be   repaid  for   noticing  the 
forms  of  organization  in  which  these  two  classes  of  func- 
tions are  separated."  ^ 

If  the  church  has  a  permanent  abiding-place,  it  must 
possess  land  on  which  its  edifice  shall  stand,  and  the  title 
of  this  land  must  be  secured  and  held.  The  building  must 
be  erected,  and  kept  in  repair ;  fuel  and  lights  and  water 
must  be  furnished  ;  if  it  stands  in  a  city  it  must  bear 
assessments  for  the  paving  and  maintenance  of  streets  and 

1  Parish  Problems,  pp.  69,  70, 


206        CHKISTIAN   PASTOR  AND   WORKING  CHURCH 

sewers ;  the  sexton  who  takes  care  of  the  buikling  must 
be  paid  for  his  services ;  the  minister  and  perhaps  other 
servants  of  the  church  who  are  spending  their  time  in  its 
service  must  receive  some  remuneration;  it  is  necessary 
to  collect  the  funds  required  for  all  these  purposes  and  to 
disburse  them  in  a  just  and  business-like  manner;  the 
church,  as  an  organization,  is  constantly  entering  into 
contracts  which  must  be  intelligently  made  and  faithfully 
kej)t ;  and  this  part  of  its  Avork  deserves  the  serious  atten- 
tion of  all  its  members.  There  is  room  here  for  the  exer- 
cise of  some  of  the  best  Christian  virtues.  The  church 
must  provide  things  honest  in  the  sight  of  all  men  ;  its 
business  must  be  done  with  system  and  promptness ;  honor, 
fidelity,  consideration  for  the  rights  of  others  must  charac- 
terize all  its  transactions. 

The  men  who  are  chosen  to  have  the  care  of  the  tempo- 
ralities must  be  men  of  the  utmost  probity.  The  affairs 
of  the  church  should  not  be  intrusted  to  men  who  are  sus- 
pected of  dishonesty  or  extortion  in  their  own  affairs.  It 
is  a  great  scandal  to  put  the  finances  of  the  church  into  the 
hands  of  men  who  do  not  possess  the  confidence  of  their 
neighl)ors.  They  ought  also  to  be  men  with  high  stand- 
ards of  Christian  propriety ;  men  who  can  feel  the  special 
unfitness  of  slmrp  and  shifty  financiering  in  church  admin- 
istration. They  will  be  called  on  not  merely  to  disburse 
with  care  the  funds  collected,  but  also  to  collect  the  funds 
of  the  church :  the  methods  of  raising  the  revenues  will  be 
under  their  supervision ;  and  this  is  a  matter  concerning 
which  the  church  needs  wise  and  high-minded  leadership. 

There  is  reason  to  fear  that  many  churches  are  greatly 
injured  by  the  dubious  methods  employed  in  the  raising 
of  their  revenues.  Ways  and  means  that  are  positively 
unchristian  are  often  resorted  to ;  competition  in  its  most 
offensive  forms  is  sometimes  employed  in  the  collection  of 
church  funds.  The  annual  sale  of  sittings  in  the  church  to 
the  highest  bidder  is  a  practice  which  violates  the  funda- 
mental principles  of  Christian  fraternity.  It  offers  place 
and  distinction  in  the  church  to  the  longest  purses  ;  it  says 
to  the  man  with  a  gold  ring  and  goodly  apparel,  ''  You  may 


THE  CHURCH  ORGANIZATION  207 

sit  here,  in  the  centre  aisle,  for  you  have  the  money  to  pay 
for  the  best ;  "  but  to  the  poor  man  in  vile  raiment  it  says, 
"Stand  out  there  in  the  vestibule,  or  sit  here  under  the 
gallery;  you  must  wait  for  your  place  till  your  betters 
have  chosen  their  seats."  The  sale  of  privilege  in  the 
church  for  money  is  the  essence  of  it ;  how  tliis  differs  in 
principle  from  the  simony  against  which  the  cui'se  of  the 
church  has  been  pronounced  from  the  apostolic  days  until 
now,  it  is  difficult  to  explain.  It  is  undoubtedly  true  that 
larger  revenues  can  be  raised  by  this  method  tlian  by  any 
other,  for  there  are  multitudes  who  will  pay  well  for  con- 
spicuous sittings  and  whose  contributions  would  be  small 
if  they  were  compelled  to  take  their  chances  with  all  the 
rest.  But  a  church  which  resorts  to  such  methods  for 
raising  money  is  not  apt  to  receive  the  benedictions  of 
Christ's  poor.  By  the  very  terms  of  its  life  they  are 
practically  excluded ;  self-respecting  people  do  not  wish 
to  go  where  "  the  rich-man's  aisle  "  and  "  the  poor  man's 
corner  "  are  easily  pointed  out. 

The  men  who  are  chosen  to  manage  the  finances  of  the 
church  should  be  those  to  whom  considerations  of  this 
nature  are  intelligible,  —  men  who  are  not  onl}^  capable 
of  skilfully  conducting  business  affairs,  but  who  are  also 
capable  of  comprehending  the  principles  on  which  the 
fellowship  of  the  church  is  based.  There  is  a  loud  call 
just  now  for  Christianizing  all  business  relations ;  there 
are  those  who  believe  that  every  department  of  human  life 
must  be  brought  under  the  Christian  law.  It  is  difficult 
to  understand  what  our  gospel  means  if  it  does  not  mean 
all  this.  But  if  the  business  of  the  mart  and  the  factory 
are  to  be  Christianized,  the  business  of  the  church  must 
first  be  subdued  to  the  obedience  of  the  law  of  Christ.  It 
must  be  possible  to  raise  the  revenues  of  the  church  by 
methods  which  do  not  involve  any  concessions  to  the  pride 
of  riches  or  any  false  distinctions  among  men.  The  one 
place  in  the  world  where  money  can  buy  no  privileges 
should  be  the  place  where  men  meet  to  worship  God.  To 
managfe  the  church  finances  with  this  end  in  view  is  the 
task  of   those  to  whom  this  duty  is  intrusted.     It  calls, 


208        CHRISTIAN -[^ASTOR  AND   WORKING  CHURCH 

therefore,    for   men   of    a   lofty   purpose   and   a   genuine 
consecration. 

When  the  business  of  the  church  is  conducted  in  this 
manner  —  reverently,  conscientiously,  and  with  a  sincere 
desire  that  the  mind  of  Christ  shall  rule  in  all  the  tempo- 
ralities of  the  church,  the  work  of  this  department  is  no 
less  genuine  Christian  work  than  is  the  conduct  of  the 
prayer  meeting  or  the  teaching  of  the  Sunday-school.     It 
is  sometimes  assumed  that  the  business  of  the  church  is  a 
profane  occupation ;  that  whatever  has  to  do  with  money 
must  needs  be  of  the  earth,  earthy ;  that  the  trustees  and 
the  treasurer,  in  their  service  of  the  church,  are  not,  in 
any  proper  sense,   "  Christian  workers."     But  everything 
depends  on  the  spirit  in  which  they  do  their  work.     They 
may,  indeed,  manage  these  affairs  in  such  a  way  that  their 
own  selfishness  shall  be  aggravated,  and  the  life  of  the 
church  demoralized;  but  they  may  also  put  so  much  of 
the  spirit  of  Christ  into  the  methods  of  church  business 
that  it  shall  be  a  means  of  grace  to  them  and  to  the  whole 
brotherhood.      There   can  be  no  more   fruitful  Christian 
work  than  this.      A  church  that  organizes  its   financial 
affairs   upon   Christian  principles,   and   puts  them  under 
Christian    leadership    is    doing    as    effective    missionary 
work  as  the  church  that  plants  missions  or  holds  revival 
services. 

The  assignment  of  the  sittings  in  the  church  is  part  of 
the  business  that  greatly  needs  to  be  Christianized.  In 
some  churches  all  sittings  are  absolutely  free,  and  there  is 
no  need  of  any  distribution.  For  many  reasons  this  plan 
is  to  be  preferred.  To  have  no  individual  rights  or  reser- 
vations in  the  Lord's  house,  but  to  open  the  whole  of  it, 
each  Sabbath  day,  to  all  who  come,  is  the  simplest  of  all 
arrangements.  But  there  are  many  with  whom  the  senti- 
ment of  locality  is  strong ;  who  like  to  sit  week  by  week 
in  the  accustomed  place,  and  to  have  their  families  with 
them ;  and  there  seems  to  be  no  violation  of  the  principles 
of  equality  and  fraternity  if  temporary  assignments  of  sit- 
tings are  made  to  regular  worshippers.  It  is  only  neces- 
sary that  the  method  of  selection  be  something  other  than 


THE   CHURCH   ORGANIZATION  209 

commercial  competition,  and  that  frequent  redistributions 
take  place,  so  that  the  most  desirable  places  be  not  perma- 
nently monopolized.  There  appears  no  better  way  than  a 
distribution  of  choices  by  lot  at  the  beginning  of  each 
year^  the  name  first  drawn  taking  the  first  choice,  and  so 
on  to  the  end  of  the  list.  Those  who  are  last  this  year 
may  be  first  next  year;  and  the  favors  are  divided  mth- 
out  partiality.  When  the  poor  widow  who  contributes  but 
five  cents  a  week  to  the  revenues  of  the  church  has  the 
same  opportunity  of  securing  the  best  seat  in  the  middle 
aisle  as  the  rich  merchant  who  contributes  ten  dollars  a 
week,  the  opprobrium  of  ecclesiastical  finance  is  practi- 
cally wiped  out.  The  point  is  to  bring  the  rich  merchant 
to  accept  this  situation  heartily ;  to  be  quite  willing  to  take 
his  chance  of  a  back  seat  under  the  gallery.  And  this  is 
by  no  means  a  visionary  proposition ;  churches  can  be 
found  in  Avhich  the  Christian  law  governs  even  the  dis- 
tribution of  the  pews.  There  are  Christian  disciples  who 
decline  to  take  advantage,  in  their  church  relations,  of  the 
power  which  their  wealth  would  give  them  of  securing  for 
themselves  privilege  and  honor ;  who  have  learned  to  use 
neither  their  freedom  nor  their  power  as  occasions  of  the 
flesh,  but  who  know  how  by  love  to  serve  one  another. 
And  when  this  spirit  takes  possession  of  the  church  and 
rules  in  all  its  affairs,  the  Kingdom  seems  near  at  hand. 
No  more  effectual  work  of  grace  could  be  desired  in  many 
of  our  churches  than  would  be  signalized  by  the  distribu- 
tion of  the  sittings  of  the  church  on  Christian  principles. 
Such  an  exercise  is  nothing  short  of  a  means  of  grace  to 
those  who  enter  upon  it  in  the  right  spirit ;  and  a  revival 
of  religion,  so  called,  no  matter  how  fervid  its  manifesta- 
tions may  be,  is  of  small  value  unless  it  does  result  in 
infusing^  a  largfer  measure  of  unselfishness  and  kind  con- 
sideration  into  the  social  relations  of  the  members  of  the 
church,  and  especially  into  the  manner  and  spirit  of  their 
association  in  the  house  of  God. 

The  organization  of  the  church  on  its  financial  side  be- 
comes, therefore,  a  matter  of  deep  and  genuine  concern  to 
the  wise  pastor.     It  is  not  a  matter  which  he  can  neglect 

14 


210        CHRISTIAN'  i^ASTOR   AND   WORKING   CHURCH 

or  ignore  ;  the  spiritual  life  of  the  church  is  vitally  affected 
by  the  working  out  of  these  problems.  The  church  can- 
not afford  to  intrust  these  interests  to  men  who  are  simply 
shrewd  financiers,  who  will  adopt  in  the  transaction  of 
church  business  the  methods  of  the  street  and  the  mart. 
One  large  part  of  the  mission  of  the  church  in  this  genera- 
tion is  to  show  the  world  how  business  can  be  done  on 
Christian  principles. 

The  records  of  the  church  must  be  kept  with  care ;  the 
register  of  baptisms,  admissions,  dismissions,  deaths,  should 
be  accurate ;  the  minutes  of  all  transactions  should  be 
clear  and  full;  and  the  history  of  the  work  of  the  church 
should  be  faithfully  preserved.  The  officer  who  has  the 
charge  of  this  work  bears  different  names  in  the  different 
forms  of  polity,  but  his  service  is  always  important. 

In  most  of  the  larger  Protestant  churches  the  fact  is 
now  recognized  that  the  work  of  the  ministry  cannot  be 
adequately  performed  by  a  single  man.  The  fact  has  long 
been  known  in  the  Roman  Catholic  and  Anglican  churches ; 
the  discovery  has  been  tardily  made  by  some  of  the  other 
communions.  The  preparation  of  two  sermons  a  week, 
with  the  wide  reading  and  study  which  such  a  task  im- 
plies, the  visitation  of  the  sick  and  the  afflicted,  the  super- 
vision of  all  the  departments  of  church  work,  the  participa- 
tion in  the  social  activities  of  the  community,  in  all  the 
multiform  public  enterprises  of  philanthropy  and  reform 
which  demand  no  small  share  of  his  attention,  —  all  this  is 
more  than  any  single  man  can  do.  That  part  of  the  cor- 
respondence of  a  pastor  which  grows  out  of  his  pastoral 
relation,  —  which  is  official  rather  than  personal,  —  is  no 
small  burden.  The  number  of  letters  that  come  to  the 
busy  pastor  of  a  prominent  church  asking  advice,  assist- 
ance, or  sympathy  is  always  very  large.  Riddles  to  solve, 
wounds  to  salve,  axes  to  grind,  the  postman  brings  him 
every  day.  All  these  letters  must  be  answered,  and  many 
precious  hours  of  every  week  are  thus  consumed.  The 
work  of  the  faithful  pastor  is  constantly  increasing.  His 
congregation  is  growing,  its  work  is  widening,  the  organi- 
zations within  the  church  are  multiplying,  calling  upon 


THE  CHURCH  ORGANIZATION  211 

him  for  more  and  more  attention ;  the  longer  he  lives  in 
the  community,  the  more  identified  does  he  become  with 
all  its  public  and  social  life,  and  the  heavier  are  the  drafts 
upon  him  for  service  growing  out  of  these  relations.  Add  to 
this  that  the  intellectual  demand  upon  his  pulpit  is  heavier 
every  year,  and  the  need  of  bringing  a  fresh,  strong  mes- 
sage to  his  people  every  Sunday  increasingly  urgent.  It 
seems  inevitable  that  the  successful  pastor's  work  should 
become  more  and  more  laborious  and  exacting;  the  very 
sign  of  his  success  is  the  steady  increase  of  his  work.  And 
the  peculiarity  of  the  case  is  that  so  little  of  this  burden 
can  be  shifted  to  other  shoulders.  The  successf id  merchant 
or  manufacturer  or  railway  manager  can  relieve  himself 
of  the  larger  part  of  his  cares ;  his  work  can  be  so  divided 
and  systematized  that  he  shall  have  only  a  general  super- 
vision. Even  the  most  successful  professional  man  hands 
over  to  subordinates  the  laborious  details  of  his  business, 
and  the  great  sculptor  leaves  most  of  the  chiselling  to 
skilled  workmen.  But  the  nature  of  the  pastor's  work 
is  such  that  the  greater  part  of  it  must  be  done  by  him 
alone.  Nobody  can  give  him  the  slightest  help  in  the 
preparation  of  his  sermons,  and  a  large  proportion  of  his 
pastoral  work  is  of  a  nature  so  personal  that  no  one  can 
perform  it  for  him.  In  spite  of  all  that  can  be  done  for 
his  relief  the  faithful  and  successful  pastor  will  find  his 
work  growing  heavier  year  by  year. 

Something  can,  however,  be  done  to  lighten  his  burden. 
A  competent  and  well-trained  assistant  may  take  from  his 
hands  a  great  many  of  the  small  details  of  administration. 
The  care  of  the  Sunday-school ;  the  supervision  of  the 
young  people's  societies,  and  the  boys'  and  girls'  guilds ; 
the  preparation  of  children's  concerts  and  praise  services ; 
the  clerical  work  of  writing  notices  and  official  letters,  and 
attending  to  the  necessar}-  printing,  as  well  as  considerable 
portions  of  the  pastoral  work,  can  be  delegated  to  a  capable 
assistant.  The  young  man  who  has  been  fitted  for  this 
kind  of  work  may  be  able  to  do  much  that  the  pastor  him- 
self could  not  do ;  he  can  give  much  personal  attention  to 
the  young  men  of  the  congregation ;  he  can  develop  in 


212        CHKISTIAN   P^ASTOE   AND   WORKING   CHURCH 

many  ways  the  activities  of  the  cliildi-en  and  the  youth. 
In  the  larger  Episcopal  churches  the  pastor's  assistant  has 
always  been  a  recognized  necessity,  and  partly  for  this 
reason  the  parochial  work  of  the  average  Episcopal  church 
is  apt  to  be  better  organized  and  more  vigorously  prose- 
cuted than  that  of  other  Protestant  churches.  The  other 
churches  are,  however,  learning  this  wisdom.  Any  work 
which  involves  the  division  and  co-ordination  of  force  must 
have  adequate  superintendence ;  it  is  bad  economy  to  neg- 
lect the  directing  intelligence  by  which  "  the  working  in 
due  measure  of  each  several  part  "  shall  be  secured.  The 
first  condition  of  this  effective  organization  of  the  work  of 
a  large  church  is  the  employment  of  one  or  more  assist- 
ants to  whom  the  pastor  may  delegate  such  duties  as  they 
may  be  qualified  to  perform. 

There  might  be,  in  many  cases,  a  wise  division  of  labor 
along  the  line  suggested  by  the  early  Puritan  nomencla- 
ture. The  English  Congregational  churches  of  the  seven- 
teenth century  were  served  by  two  ministers,  one  of  whom 
was  called  the  Pastor,  and  the  other  the  Teacher.  This 
division  of  functions  w^as  not  very  clearly  made ;  the  Pas- 
tor was  to  "attend  to  exhortation,"  and  the  Teacher  to 
"  attend  to  doctrine."  The  maintenance  of  this  distinction 
proved  impracticable.^  But  it  might  be  wise  in  these  days 
to  commit  to  one  man  the  responsibility  for  the  pulpit 
work,  and  leave  him  free  for  this  service,  while  intrusting 
to  another  the  chief  care  of  the  pastoral  administration. 
Neitlier  of  these  would  then  be  counted  as  the  other's 
assistant;  there  would  be  no  subordination,  but  each 
would  have  a  recognized  and  well  defined  office,  and  could 
devote  his  whole  time  to  his  special  work.  The  preacher, 
with  none  of  the  cares  of  parish  business  on  his  hands,  and 
none  of  the  burdens  of  pastoral  service  on  his  mind,  could 
give  far  more  time  and  thought  to  his  pulpit  work ;  and 
the  pastor,  without  the  millstone  of  Sunday  preparation 
about  his  neck,  could  give  to  the  Sunday-school,  and  the 
mid-week  service,   and  the  j^oung  people's  organizations, 

1  Uistory  of  the  Congregational  Churches  in  the  United  States,  hy  WiWiston 
Walker,  p.  226. 


THE  CHUllCH  ORGANIZATION  213 

and  tlie  missionary  societies,  and  the  church  charities  his 
undivided  attention,  greatly  increasing  their  elhciency. 
For  this  pastoral  service  the  church  would  not  be  likely  to 
choose  a  young  man,  but  one  of  experience  and  of  well- 
matured  cliaracter.  There  are  ministers  who  have  unusual 
gifts  for  work  of  this  nature,  as  there  are  others  whose 
strength  is  in  their  pul^nt  work.  If  two  with  such  com- 
plementary qualities  could  be  brought  together,  the  best 
provision  would  seem  to  be  made  for  the  service  of  the 
church. 

One  or  two  questions  suggest  themselves,  however,  when 
such  an  arrangement  is  contemplated.  The  preacher  who 
came  into  no  living  contact  with  the  life  of  his  parish 
would  be  apt  to  lack  some  of  the  elements  of  the  best 
teacher.  A  mere  book-man  could  not  give  the  people 
what  they  need.  It  would  be  necessary,  therefore,  if  such 
a  division  of  labor  were  proposed,  that  the  preacher  should 
not  be  entirely  withdrawn  from  association  with  the  peo- 
ple. The  care  of  the  pastoral  administration  might  be 
lifted  from  his  shoulders,  but  he  should  keep  himself  in 
close  touch  with  the  people  themselves,  understanding 
their  problems,  and  sympathizing  with  them  in  their 
sorrows. 

It  is  not  improbable,  also,  that  the  people  would  crave 
the  presence  in  their  homes,  in  their  times  of  sickness  and 
trouble,  of  the  man  whose  words  in  the  pulpit  had  been 
their  comfort  and  inspiration.  AVhether  a  large-hearted 
preacher  could  easily  free  himself  from  the  burdens  of 
pastoral  service  may  be  doubted.  It  must  be  admitted 
that  the  division  of  the  minister's  work  upon  this  line  pre- 
sents some  serious  difficulties.  Nevertheless,  it  is  probable 
that  two  men  of  fair  common-sense  and  Christian  temper 
could  divide  the  work  of  the  church  between  them  upon 
a  plan  like  this,  neither  being  exclusively  confined  to 
his  own  field,  —  the  pastor  sometimes  preaching,  and  the 
preacher,  in  the  pastor's  absence,  assuming  the  'pastoral 
care,  —  but  each  holding  himself  responsible  for  a  definite 
part  of  the  work  of  the  church,  and  neither  assuming  the 
pre-eminence.    By  such  a  plan  vacations  could  be  arranged 


214        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

SO  that  the  church  should  never  be  left  without  a  minister, 
and  the  work  might  go  on  without  interruption  from  one 
year's  end  to  another. 

The  pertinence  of  this  discussion  is  seen  when  the  ques- 
tion of  the  organization  of  the  church  is  considered.  For 
such  varied  and  organized  activities  as  most  churches  now 
propose,  trained  leadership  is  indispensable,  more  of  such 
leadership  than  one  man  can  furnish.  In  some  way  the 
executive  force  must  be  increased.  The  volunteer  help 
of  members  of  the  church  is  not  sufficient;  most  of  the 
church  officers  are  busy  men,  who  cannot  give  to  the  tasks  of 
organization  and  leadership  the  time  that  they  require. 

In  most  Protestant  churches  there  are,  however,  officers 
who  render  valuable  service.  In  Episcopal  churches  the 
wardens  and  vestrymen  ;  in  Methodist  Episcopal  churches 
the  stewards  and  class  leaders  ;  in  Presbyterian  churches 
the  session,  composed  of  the  elders  and  deacons;  in  Lu- 
theran churches  the  consistory;  in  the  large  group  of 
churches  congregationally  governed  the  deacons  and  the 
prudential  committee,  assist  in  this  work.  They  are  not 
only  ecclesiastical  officers  whose  function  it  is  to  rule,  but 
they  are  also,  by  virtue  of  their  office,  leaders  in  the  organ- 
ized work  of  the  church.  The  enterprising  pastor  often 
seeks  to  assign  each  of  these  official  members  to  the  over- 
sight of  some  department  of  the  work.  Even  if  he  has 
an  assistant  to  supervise  the  entire  organization,  it  is  well 
to  have  a  department  chief  for  each  branch  of  the  church 
work.  Thus  the  pastor  may  wisely  request  one  of  his 
staff  of  helpers  to  take  special  interest  in  the  Sunday- 
school  work ;  another  to  look  after  the  interests  of  the 
young  people ;  another  to  study  the  mid-week  service  with 
a  view  to  suggestions  of  improvement ;  another  to  give 
attention  to  the  benevolent  collections,  and  so  forth.  It  is 
well  if  the  various  church  officials,  the  elders,  wardens, 
deacons,  and  the  rest,  can  be  made  to  feel  that  their  prin- 
cipal concern  should  lie  not  so  much  with  the  government 
of  the  church  as  with  its  labors. 

That  the  church  is  an  organism  ca;n  scarcely  be  disputed. 
Life  never  exists  apart  from  organization.     If  the  church 


THE   CHUllCH   ORGANIZATION  215 

is  alive  something  closely  akin  to  what  we  see  in  a  living 
body  must  a[)pear  in  the  relation  of  its  parts  and  members. 
This  is  the  truth  which  is  put  with  such  marvellous  power 
in  Paul's  epistles.  But  there  is  a  distinction  just  here 
which  we  must  learn  to  make.  In  a  late  essay  are  these 
words :  — 

"  As  tlie  work  of  the  Spirit  is  organic  in  the  individual, 
so  is  it  in  the  Church.  The  Church  is  an  organic  unity. 
It  so  organizes  its  individual  members  that  the  Church 
becomes  a  co-operative  society.  The  vision  of  the  wheels 
in  the  first  chapter  of  the  prophecy  of  Ezekiel  may  be 
taken  as  a  vision  of  the  Church,  the  wheels  being  the 
individual  members  carefully  combined  as  a  divine  mech- 
anism, and  intelligently  directed  by  the  living  Spirit  with- 
in. Not  simply  did  the  wheels  move  as  he  descended 
among  them ;  they  moved  together.  The  idea  in  the 
vision  may  be  expressed  in  one  word,  as  the  co-operation 
of  the  wheels  with  each  other,  and  with  the  living  God, 
to  whose  power  they  were  so  completely  submissive,  and 
of  which  they  were  so  perfectly  executive.  The  reason 
for  the  organization  of  Christian  activity  thus  stated  is  the 
divine  constitution  of  Christian  life,  and  of  the  Christian 
Church.  We  are  under  a  spiritual  constitution  whose 
supreme  aim  is  the  organization  of  life."  ^ 

It  is  here  assumed  that  the  church  is  both  an  organism 
and  a  mechanism.  The  conceptions  are  used  interchange- 
ably. There  is  reason,  doubtless,  for  this  combination  of 
the  two  ideas.  It  expresses  a  fundamental  fact.  But  if 
the  ideas  are  combined  it  is  well  that  they  be  clearly  dis- 
criminated, and  not  amalgamated.  The  church  is  an 
organism,  and  it  is  also,  to  some  extent,  a  mechanism ;  but 
the  organic  fact  is  deepest,  and  to  this  the  mechanical 
process  must  always  adjust  itself.  Its  organization  is  due 
to  the  unconscious  and  spontaneous  action  of  the  spiritual 
life  within ;  its  mechanism  is  the  result  of  the  application 
of  human  thought  and  volition  to  its  processes  of  work. 
Mechanism   is   the    child    of    invention,    of    contrivance ; 

1  Kev.  G.  R.  Leavitt,  in  Discussions  of  the  Interdenominational  Congress  at 
Cincinnati,  p,  249. 


216         CHRISTIAN   TASTOR   AND   WORKING   CHURCH 

organization  is  the  fruit  of  that  Spirit  of  Life  who  clivid- 
eth  to  each  one  severally  as  he  will. 

Now  it  is  evident  that  we  must  have  a  certain  amount  of 
mechanism  in  our  church  work.  There  must  be  wheels, 
and  wheels  within  wheels.  The  prophet  saw  this  in  his 
vision  long  ago ;  that  was  a  prediction  which  reached  far 
into  the  future.  The  mind  must  work  upon  this  problem, 
inventing  processes,  devising  methods.  The  failure  to  use 
our  minds  in  this  way  would  result  in  fanaticism.  There 
is  great  need  of  the  use  of  all  the  wits  we  possess  in  meet- 
ing the  difficulties  that  confront  us,  and  in  adjusting  our 
forces  to  the  work  in  hand.  This  is  what  we  see  in  the 
manifold  activities  of  the  modern  church. 

Yet  there  are  those  who  greatly  distrust  this  whole 
tendency.  The  multiplication  of  agencies  and  methods 
seems  to  them  a  dubious  good.  Faith  in  God  is  giving 
place,  they  say,  to  faith  in  machinery.  In  the  perfection 
of  methods  the  need  of  power  is  forgotten. 

Beyond  controversy  danger  lies  in  this  neighborhood. 
Yet  the  true  wisdom  co-ordinates  these  tendencies,  always 
keeping  the  vital  energies  supreme,  and  making  the  mechan- 
ism subservient  to  life.  The  problem  is  to  comprehend  the 
adaptations  which  life  produces  and  to  shape  our  methods 
in  accordance  with  these.  Methods  we  must  have ;  they 
ought  to  be  such  methods  as  "  the  law  of  the  spirit  of  life 
in  Christ  Jesus  "  would  naturally  evolve ;  and  they  who 
have  "the  mind  of  the  spirit"  ought  to  be  able  to  devise 
them.  The  curse  of  all  ecclesiasticisms  has  been  the 
swallowing  up  of  life  in  what  men  call  organization,  which 
is  not  truly  organization,  but  mechanism.  And  this  is  the 
danger  against  which,  in  this  day,  we  must  be  constantly 
on  our  guard.  Yet  we  must  not  neglect  to  use  the  ne- 
cessary instrumentalities.  No  matter  how  numerous  are 
our  wheels,  if  the  Spirit  of  the  Living  Creature  is  in 
them. 

The  church  must  be  organized  for  the  development  of 
its  own  life,  —  that  it  "  may  grow  up  in  all  things  unto 
him  which  is  the  head,  even  Christ ;  from  whom  all  the 
body,  fitly  framed  and  knit  together  through  that  which 


THE  CHUKCH  OKGANIZATION  217 

every  joint  supplieth,  according  to  the  working  in  due 
measure  of  each  several  part,  maketh  the  increase  of  the 
body  unto  the  building  up  of  itself  in  love."  ^  And 
it  must  be  organized  also  for  effective  ministry  to  the 
needs,  of  the  community,  —  needs  that  are  manifold  and 
various  and  that  require  many  forms  of  evangelistic  and 
philanthropic  activity. 

For  a  clear  view  of  this  problem  of  organization  as  it 
presents  itself  to  a  laborer  in  a  wide  and  fruitful  field, 
the  little  book  of  Dean  Gott,  entitled  The  Parish  Priest  in 
Town  may  be  usefully  studied.  The  organization  of  an 
Anglican  parish  is  here  discussed  with  great  particularity, 
and  useful  hints  may  be  found  for  pastors  in  every  church. 
As  to  the  nature  and  extent  of  the  work,  his  testimony 
is  impressive :  "  The  Parish  Priest  of  the  town  has  to 
lay  the  Hand  of  his  Lord  personally  on  every  man  in  his 
crowded,  ever-changing  streets.  The  minimum  population 
of  a  town  parish  is  fixed  by  the  Ecclesiastical  Commis- 
sioners at  4,000,  but  this  gives  only  a  shadow  of  the 
difficulty.  I  have  many  streets  where  no  family  remains 
a  quarter  of  a  year ;  in  these  quarters  the  population  is 
quadrupled  for  practical  purposes,  and  the  misettled  con- 
dition of  these  people  produces  a  like  character  of  the 
inner  man.  To  fix  the  spiritual  impression  on  so  volatile 
a  subject  needs  new  resources,  of  which  George  Herbert 
never  knew  the  want.  To  this  ebbincf  and  flowing;"  effect 
of  large  wells  of  life  in  a  town,  you  must  add  the  lodging 
houses  where  many  hundreds  spend  a  few  weeks  or  nights, 
in  some  of  which  one  thousand  men  remain  a  little  while 
as  straws  in  an  eddy  of  the  river.  And  you  first  begin 
to  '  know  what  you  have  to  do.'  The  first  thought  is  that 
to  'do  it '  is  a  sheer  impossibility.  The  second  thought 
is  that  inspired  couplet  of  St.  Paul's,  — 

'  By  myself  I  can  do  nothing.' 

'  Through  Christ  I  can  do  all  things.' 

The  third  thought  is  that  leading  genius  of  man  —  organi- 
zation.   Was  it  not  Professor  Jardine  who  said, '  The  high- 

1  Eph.  iv.  16. 


218        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

est  exertion  of  genius,  —  the  uniting  and  concentrating 
effort '  ?  Into  this  teeming  multitude,  ever  coming  and 
going,  diffuse  yourself  that  you  may  concentrate  yourself 
through  an  army  of  church-workers,  and  unite  them  with 
your  parishioners  and  yourself  in  Christ."  ^ 

This  leader  of  Christian  work  counsels  the  pastor  to 
begin  by  gathering  unofficially  about  him  a  few  kindred 
souls,  to  whom  this  work  of  the  church  will  be,  as  it  was 
to  the  Master,  meat  and  drink.  A  few  such  can  be  found 
in  every  parish;  and  to  confer  and  commiuie  with  them 
respecting  the  work  to  be  done,  is  the  wise  beginning. 
The  greatness  of  the  task,  and  its  urgency;  the  desola- 
tion and  danger  of  the  multitudes  that  are  scattered 
abroad,  as  sheep  having  no  shepherd ;  the  call  for 
faithful,  heroic,  self-denying  service,  —  let  the  pastor  and 
those  that  are  with  him  lay  the  burden  of  all  this  on  their 
hearts.  It  is  not  for  him  to  make  the  work  seem  light 
to  those  whom  he  calls  about  him.  "  The  self-sacrifice  of 
this  active  Christianity  is  only  an  attraction,  never  a  deter- 
rent ;  you  need  not  water  it  down  or  assure  your  would- 
be  Church-worker  that  the  task  is  easy  and  the  difficulty 
slight.  The  only  helpers  this  will  give  you  will  be  a 
limp  and  sorry  crew,  like  Falstaff's  recruits.  God's  orders 
to  Gideon  in  the  selection  of  his  first  army  was  an  inspira- 
tion for  all  time  :  '  Whosoever  is  fearful  and  afraid,  let  him 
return,  and  depart  early.'  Lay  this  to  heart  as  a  principle 
of  your  work  in  this  and  other  matters.  True  men  and 
women  love  trouble ;  they  believe  in  difficulty,  for  it  calls 
out  their  God-given  qualities  and  prays  for  them  to  the 
Almighty.  In  work  they  know  that  they  increase  their 
talents  by  use ;  and  in  the  armies  of  heaven  as  well  as  of 
earth,  the  post  of  danger  is  the  post  of  honor."  ^ 

Among  the  organizations  named  and  described  by  this 
parish  leader  are  his  Sunday-scliool^  which  he  divides  into 
three  departments  :  the  Infants,  the  Middle  School,  and 
the  Communicants,  with  each  of  which  the  pastor  is 
closely  identified;  his  District  visitors^  respecting  whom 
he  gives  careful   instruction,  each   of   whom   is   to   keep 

1  The  Parish  Priest  in  Town,  pp.  38,  39.  2  Ibid.  p.  42. 


THE   CHURCH   ORGANIZATION  219 

a  strict  roll  of  all  her  families,  and  to  report  to  her  crirate- 
in-charge  the  names  of  any  whom  he  ought  to  visit;  and 
all  of  whom  are  to  meet  once  a  month  for  prayer  and 
consultation  with  the  minister ;  his  Penny  Bank,  —  a 
departnient  of  liis  day-school  and  Sunday-school,  officered 
by  wise  men  and  educating  the  young  in  honest  thrift ; 
his  SiiKjiiKj  Glass,  to  the  care  of  which  he  can  assign 
some  who  would  not  otherwise  be  church-workers ;  his 
Athletic  Clnhs,  under  the  direction  of  sound-hearted  young 
men,  into  which  men  and  boys  may  be  gathered  for 
wholesome  exercise ;  his  Girls'  Friendly  Society,  and  his 
Young  Men^s  Friendly  Society,  and  his  Ghtorcli  of  England 
Temperayiee  Society.  For  the  management  of  these  various 
organizations,  the  services  of  many  church-members  will 
be  required;  and  the  task  of  the  pastor  is  to  get  the 
right  men  and  women  for  each  of  these  places,  and  to 
keep  them  steadily  and  enthusiastically  about  their  work. 
In  addition  to  this  he  provides  also  for  the  opening  of 
Mission  Chapels  in  neglected  districts  and  for  outdoor 
preaching.  It  is  a  large  conception  of  the  work  of  the 
parish  which  is  thus  brought  before  us;  and  it  is  one, 
as  we  shall  see,  which  underlies  the  activity  of  the  church 
at  the  present  day. 

The  chapters  which  follow  will  be  devoted  to  the 
subsidiary  organizations  now  existing  in  most  working 
churches.  These  methods  of  work  are  now  very  numer- 
ous ;  in  the  development  of  the  life  of  the  church  its 
functions  have  been  highly  specialized.  Perhaps  the 
differentiation  of  ecclesiastical  tissue  has  gone  quite  as  far 
as  is  wholesome ;  we  may  be  suffering,  in  some  quarters, 
from  a  surfeit  of  societies.  It  is  not  likely  that  all  of 
them  will  be  mentioned  in  the  pages  which  follow,  but  an 
effort  will  be  made  to  bring  under  consideration  those 
which  are  most  important. 


CHAPTER  IX 

THE  SUNDAY   SCHOOL 

One  of  the  most  important  departments  of  the  modern 
chiu'ch  is  the  Sunday-school.  In  most  of  the  excellent 
treatises  on  practical  theology  to  which  reference  has  been 
made  in  the  preceding  pages,  the  Sunday-school  is  virtu- 
ally an  unknown  quantit}^  The  learned  and  admirable 
Van  Oosterzee,  in  his  monumental  work,  devotes  barely 
half  a  page  to  the  consideration  of  this  institution.  The 
later  Scotch  writers  on  pastoral  theology  dispose  of  the 
whole  subject  with  a  mere  allusion.  The  Sunday-school 
does  not  seem  to  them  to  constitute  any  essential  part  of 
the  Christian  pastor's  care.  In  the  more  recent  year  books 
of  the  churches  of  Scotland  we  find  evidence  that  the  Sun- 
day-school interest  is  receiving  careful  attention.  The 
general  assembly  of  the  Kirk  gives  a  large  place  in  its 
business  arrangements  to  the  Sunday-school  reports ;  and 
the  Free  Church  is  not  behind  in  its  devotion  to  this  cause. 
In  many  of  the  presbyteries,  Sabbath-school  unions  have 
been  formed  to  quicken  and  stimulate  the  interest  of  the 
church  in  the  spiritual  care  of  the  young.  Schools  have 
in  many  cases  been  carefully  graded,  well-matured  schemes 
of  Sunday-school  lessons  have  been  prepared  and  pub- 
lished, and  many  practical  teachers  of  eminence  are  de- 
voting their  time  and  thought  to  the  development  of  this 
work.  It  is  evident  that  the  next  volume  of  pastoral 
theology  published  in  Scotland  will  need  to  take  account 
of  the  Sunday-school  as  one  of  'the  departments  of  church 
work. 

Henry  Clay  Trumbull,  in  his  lectures  on  the  Sunday- 
school,    traces  this  institution   to  the  Jewish  Synagogue, 


THE   SUNDAY   SCHOOL  221 

and  follows  its  history  through  seventeen  centuries  of 
varying  progress  from  the  time  of  the  rabbins  to  the  time 
of  Wesley.  But  the  modern  institution  known  by  this 
name  originated  in  Gloucester,  England,  in  1780.  Robert 
Raikes,  the  founder  of  the  first  Sunday-school,  was  not  a 
clergyman,  but  an  active  man  of  business,  the  editor  and 
proprietor  of  the  "  Gloucester  Journal."  Perhaps  his  phil- 
anthropic efforts  at  prison  reform  had  convinced  him  of  the 
need  of  beginning  with  the  children.  In  the  month  of 
July,  1780,  he  gathered  into  the  rooms  of  a  private  house 
in  a  manufacturing  quarter  of  that  city  a  number  of  the 
poorer  children  of  the  neighborhood  for  instruction  in  read- 
ing and  in  the  elementary  truths  of  religion.  "  The  chil- 
dren were  to  go  soon  after  ten  in  the  morning,  and  stay 
till  twelve.  They  were  then  to  go  home  and  stay  till  one, 
and  after  reading  a  lesson  they  were  to  be  conducted  to 
church.  After  church  they  were  to  be  employed  in  re- 
peating the  catechism  till  half-past  five,  and  then  to  be 
dismissed  Avith  the  injunction  to  go  home  without  making 
a  noise,  and  by  no  means  to  play  in  the  street."  The 
teachers  of  this  Sunda3^-school  were  four  women,  employed 
by  Raikes  and  paid  at  the  rate  of  a  shilling  a  day.  From 
this  humble  beginning  has  grown  the  modern  Sunday- 
school  work. 

"The  school  on  Sunday,"  says  Bishop  Vincent,  "by 
which  little  children  of  the  neglected  English  populations 
were,  one  hundred  years  ago,  taught  lessons  in  spelling, 
reading,  and  religious  truth,  has  come  to  be  a  great  and 
powerful  factor  in  our  social  and  Christian  life.  A  meas- 
ure of  this  success  must  be  attributed  to  other  ideas  than 
those  embraced  by  Robert  Raikes  and  his  co-workers. 
The  school  on  Sunday  in  America  at  the  present  time  is 
a  very  different  institution  from  that  opened  and  sustained 
by  the  Gloucester  printer  in  1780.  It  is  more  compre- 
hensive, and  contains  elements  not  dreamed  of  in  the 
scheme  of  Mr.  Raikes.  It  retains  the  name  and  also  the 
domestic  missionary  feature  of  the  Gloucester  movement, 
but  this  feature  is  only  a  small  part  of  the  modern  Ameri- 
can Sunday-school.     The  tiny  stream  of  laic,  out-of-church, 


222        CHRISTIAN  PASTOR  AND   WORKING   CHURCH 

humanitarian  effort  that   trickled  from  the  humble  foun- 
tain in   Gloucester  soon  joined  the  swollen  and  rushing 
flood  that  had  broken  loose  from  fountains  of  Christian 
and  churchly  philanthropy  in  Oxford,  nearly  half  a  cen- 
tury before  Raikes  and   his  assistants  began  their  work. 
The  latter  effort  was  in  behalf  of  neglected  children.     The 
Oxford  brotherhood  did  also  teach  children  in  street  and 
private  dwelling,   but  they  labored  as   well  in  behalf  of 
men  and  women  in  hospitals,  prisons,  and  wretched  homes  ; 
in  behalf  of  tempted  and  doubting  and  godless  young  men 
in  Oxford  University ;  in  behalf  of  all  classes  and  all  ages 
everywhere ;  and  the  key-note  of  all  their  work  was  Bible 
study   and  holy  living.     The    Oxford  idea  was   broader, 
more   comprehensive,  more   radical,  as  it  was  earlier   by 
nearly  fifty  years  than  the  Gloucester  idea.     Both,   how- 
ever, developed  a  form  of  social,  hand-to-hand,  church  ef- 
fort, to  the  end  that  children,  and  youth,  and  adults  of  all 
grades  of  society  might  know  the  truth  and  live  for  God ; 
and  thus  both   Oxford  and  Gloucester  unite  in  the  best 
Sunday-school  thought  of   the  present  day.     Those   who 
study  the  institution  have  discovered  earlier  and  similar 
endeavors  in  the  same  direction,  and  it  is  not  difficult  to 
trace  all  the  essentials  of  the  best  modern  Sunday-school 
work  to  apostolic  and  pre-Christian  times.     Whatever  re- 
lations the  Sunday-school  may  have  sustained  to  the  church 
in  the  days  of  Charles  Borromeo  in  Italy,  of  Robert  Raikes 
in   England,  of  Francis   Asbury   or  Isabella   Graham   in 
America,    it  is  a   most  gratifjdng   fact  that   to-day  it  is, 
especially  in  America,  duly  recognized  as,  in  some  very  sig- 
nificant sense,  a  part  of  the  church.     It  is  held  in  build- 
ings provided  by  the  church ;  sustained  by  funds  collected, 
in  one  way  or  another,  from  the  supporters  of  the  church ; 
organized  and  officered  under  the  supervision  and  subject 
to  at  least  the  veto  of  the  church ;  taught  by  members  of 
the  church ;  preached  about,  prayed  for,  and  in  many  cases 
reviewed  and  catechised  by  the  pastor  of  the  church ;  sup- 
plying from  its  ranks  a  large  proportion  of  the  new  con- 
verts, ministers,  and  missionaries  of  the*  church ;  building 
up  by  its  patronage  immense  publishing  interests,  and  con- 


THE   SUNDAY   SCHOOL  223 

tributing  to  the  large  benevolences   whicli  are  controlled 
and  directed  by  the  church."  ^ 

The  Sunday-school  was,  at  the  beginning,  an  institution 
separate  from  the  church,  and  until  recently,  it  has  been 
inclined  in  many  places  to  maintain  its  independence  of 
the  church ;  but  in  later  years  it  has  become  evident  that 
this  separation  could  not  continue.  Nearly  all  the  churches 
have  adopted  the  Sunday-school  as  a  constituent  part  of 
the  church.  The  relation  of  the  Sunday-school  to  the 
church  is  well  set  forth  by  Bishop  Vincent  in  the  passage 
following :  — 

"  There  must  be  one  and  not  two  institutions,  arid  that 
one  institution  must  be  the  church.     And  the  church  must 
make  her  power  —  a  power  of  grace  rather  than  of  govern- 
ment —  felt  in  all  that  concerns  the  school.     The  pastor 
must  be  recognized  as  the  highest  officer  of  the    school, 
relieved  indeed  from  the  responsibility  for  details  of  admin- 
istration, but  present,  as  pastor,  whenever  possible  ;  sus- 
taining it,  and  identifying  himself  with  it,  and  not  merely 
patronizing  it  with  an  air  of  superiority  and  condescension. 
The  superintendent  and  all  other  officers  should  perform 
their  duties  in  the  interest  of  the  church,  and  no  thought 
of  rivalry,  as  between  two  institutions,  should  ever  be  al- 
lowed to  enter  the  mind   of  a  child  in  the  school.     The 
teachers  should  be  members  of  the  church.     They  should, 
at  the  time  of  their  appointment,  be  publicly  installed  or 
otherwise  officially  recognized  before  the  whole  congrega- 
tion.    They  should  be  thoroughly  trained  in  the  doctrines 
and  usages  of  the  church  they  represent,  and  seek  to  pro- 
mote an  acquaintance  with  and  loyalty  to  the  church  on 
the  part  of  their  pupils."  ^ 

A  few  years  ago  many  of  the  Sunday-schools  in  the 
cities  of  the  United  States  held  two  sessions,  one  at  nine 
o'clock  in  the  morning,  and  the  other  at  two  o'clock  in 
the  afternoon.  Officers,  teachers,  and  scholars  were  the 
same  at  both  sessions.  The  morning  session  was  devoted 
mainly  to  the  study  of  the  lesson ;  the  afternoon  to  more 
general  exercises.     This  double  session  is  now  generally 

1  Parish  Problems,  pp.  361,  362.  2  /^/c?.  p,  364, 


224        CHRISTIAN   J^ASTOR   AND   WORKING   CHURCH 

abandoned.  It  would  be  difficult  to  secure  the  attendance 
of  the  same  school  twice  every  Sunday,  and  experience 
has  proved  that  it  is  far  better  to  concentrate  the  effort 
of  the  school  upon  a  single  service.  At  what  hour  the 
session  should  be  held  is  a  question  not  easily  answered. 
In  some  churches  the  morning  hour  is  best;  in  others 
the  school  may  fitly  follow  the  forenoon  service  ;  in  others 
still  a  separate  session  in  the  afternoon  is  undoubtedly 
preferable.  The  morning  session  has  its  advantage  in  the 
freshness  with  which  pupils  and  teachers  come  to  the 
work ;  one  of  its  chief  disadvantages  is  the  difficulty 
of  securing  the  attendance  of  adults.  The  parents  of  the 
children  are  busy  in  the  early  morning  with  household 
cares,  and  the  young  men  are  not  given  to  early  rising 
on  Sunday  morning.  Many  of  the  children  are  accus- 
tomed to  go  directly  home  after  the  Sunday-school  session, 
and  few  children  are  seen  in  the  morning  service. 

When  the  school  meets  immediately  after  the  morning 
service  many  of  the  adults  can  be  induced  to  remain  and 
take  part  in  the  Bible  study.  The  children,  also,  are  more 
apt  to  attend  the  morning  service. 

The  disadvantage  of  connecting  the  two  services,  whether 
the  Sunday-school  precede  or  follow  the  preaching  service, 
is  the  weariness  caused  by  the  double  session;  yet  it  is 
easy  to  overstate  this  disadvantage.  A  brief  intermission 
may  refresh  those  who  pass  from  the  one  service  to  the 
other,  and  the  two  hours  and  a  half  of  varied  and  spirited 
exercises  are  certainly  much  less  fatiguing  than  the  three 
hours'  school  session  to  which  most  of  the  children  are 
daily  accustomed.  And  it  is  greatly  to  be  desired  both 
that  the  adults  should  attend  the  Sunday-school,  and  that 
the  children  should  be  present  at  the  morning  service 
of  the  church.  It  is  to  be  feared  that  in  many  modern 
churches  the  attendance  of  children  is  rapidly  diminishing. 
The  number  of  chilcben  visible  in  most  American  congre- 
gations is  very  small.  The  children  are  at  Sunday-school 
in  the  morning,  but  they  never  attend  any  other  religious 
service.  The  habit  of  church  attendance  is  not  formed ; 
the  time  never  comes  when  they  are  ready  to  begin ;  as 


THE   SUNDAY   SCHOOL  225 

soon  as  they  deem  tliemselves  too  old  to  attend  Snnday- 
school,  tliey  are  wholly  outside  of  all  religious  influence. 
Any  adjustment  of  the  Sunday-school  session  which  would 
help  to  retain  the  children  in  the  church  is  greatly  to  be 
preferred. 

For  the  Sunday-school  itself  it  is  probable  that  the 
afternoon  hour  is  most  favorable.  There  is  time  enough, 
and  the  separation  of  the  school  from  the  other  services 
lends  to  it  dignity  and  importance.  But,  considering 
the  interests  of  the  church,  and  the  future  welfare  of 
the  children,  it  is  probable  that  the  best  hour  for  the 
school  is  that  which  follows  the  morning  service. 

The  officers  of  the  Sunday-school  should  be  chosen 
by  the  church,  although  the  privilege  of  nomination  may 
well  be  left  to  the  teachers  of  the  school.  Every  Sunday- 
school  needs  one  superintendent,  from  one  to  tliree 
assistant  superintendents,  a  secretary,  a  treasurer,  and  a 
librarian.  The  superintendent  ought  to  be  a  man  of 
good  organizing  ability,  with  sound  judgment  and  abun- 
dant enthusiasm.  The  most  important  part  of  his  work 
is  the  selection  of  teachers,  for  the  success  of  the  school 
depends  almost  wholly  upon  the  ability  of  these  teachers 
to  attract  and  hold  the  pupils  committed  to  their  care. 
Here  will  always  be  found  the  pivotal  point  of  the  Sunday- 
school  work.  Interesting  general  exercises,  spirited  sing- 
ing, a  good  library  are  all  attractive,  but  nothing  will 
compensate  for  the  lack  of  a  tactful,  resourceful,  faithful 
teacher.  There  is  no  other  work  within  the  reach  of  the 
members  of  the  church  of  more  vital  importance  than 
this.  To  gather  a  little  group  of  boys  or  girls  and  hold 
their  attention,  week  by  week,  to  •  the  great  themes  of 
religion  is  a  task  which  an  angel  might  covet.  No  culture 
can  be  too  fine,  no  mental  equipment  too  perfect  for  such 
a  task,  since  it  is  only  the  best  educated  minds  who  can 
make  the  profoundest  truths  simple  and  interesting.  It 
will  be  found  that  the  Sunday-school  teachers  Avhose 
general  knowledge  of  the  subjects  they  are  teaching  is 
already  the  broadest  are  those  who  will  spend  the  most 
time,  week  by  week,  in  the  preparation  of  their  lessons. 

15 


226         CHKISTIAN   PASTOR   AND   WORKING   CHURCH 

Because  they  are  now  so  well  informed  they  know  the 
value  and  importance  of  fresh  study.  The  teacher  who 
knows  the  least  is  apt  to  be  the  one  who  feels  the  least 
need  of  diligent  preparation  to  meet  his  class. 

The  intellectual  equipment  of  the  teacher  is  not,  how- 
ever, all  that  he  needs.  He  is  the  instructor  of  these 
pupils,  but  he  is  also  their  pastor,  the  undershepherd  by 
whom  they  are  to  be  led  into  the  green  pastures  and 
beside  the  still  waters.  The  one  thing  needful  is  that 
he  should  win  the  love  of  these  young  people.  It  is  well 
for  him  to  remember  that  there  is  only  one  way  to  win 
love,  —  the  way  by  which  the  divine  Master  won  the 
hearts  of  his  disciples :  "  We  love  him  because  he  first 
loved  us."  No  man  or  woman  to  whom  a  genuine  affec- 
tion for  boys  and  girls  is  not  possible  ought  to  under- 
take the  work  of  a  Sunday-school  teacher.  And  this 
affection  must  find  constant  expression  in  many  practical 
ways.  The  teacher  AAdll  know  his  pupils  in  their  homes, 
and  will  often  have  them  in  his  own  home ;  he  will  keep 
a  record  of  their  birthdays  and  remember  each  with  a 
kind  note  or  some  slight  token  of  remembrance ;  he  will 
keep  himself  informed  respecting  their  school  work,  their 
companions,  their  occupations  out  of  school ;  he  will 
encourage  them  to  confide  in  him,  and  suffer  him  to  be 
their  counsellor  and  friend.  Such  a  Sunday-school  teacher 
supplements  in  a  most  effective  way  the  work  of  the 
wise  parent,  and  supplies  in  many  cases  the  lack  of 
parental  wisdom.  It  scarcely  needs  to  be  said  that  he 
will  take  good  care  never  to  come  between  the  parent 
and  the  child,  but  always  to  reinforce  parental  authority, 
and  emphasize  the  honor  which  is  the  parent's  due. 

There  is  never  any  difficulty  about  maintaining  the 
numbers  and  the  interest  of  Sunday-schools  whose  teachers 
are  of  this  character.  The  classes  of  such  teachers  never 
dwindle  ;  if  some  pupils  are  removed  by  migration  or  death, 
their  places  are  quickly  filled ;  boys  and  girls  are  as  sure 
to  find  teachers  of  this  quality  as  bees  are  to  find  sweet 
clover.  The  great  task  of  the  superintendent  is  there- 
fore to  secure,  for  all  his  classes,  teachers  of  this  kind,  — 


THE   SUNDAY   SCHOOL  227 

intelligent,  studious,  apt  to  teach,  and,  al)ove  all,  with 
a  genius  for  friendship,  and  a  power  of  Ijinding  young 
hearts  to  themselves  with  the  cords  of  a  lifelong  affection. 
Such  teachers  are  not  so  plenty  as  they  might  be  ;  it 
is  to  be  feared  that  the  superintendent  will  often  be 
compelled  to  accept  some  who  do  not  answer  all  these 
requirements.  But  it  is  well  for  him  to  know  what 
he  wants,  and  to  hold  steadily  before  the  eyes  of  all 
his  teachers  this  high  ideal.  If  he  knows  how  to  kindle 
in  their  hearts  the  love  which  is  the  fulfilling  of  all 
holy  law,  he  possesses  the  one  supreme  qualification  of 
thfe  perfect  superintendent. 

If  he  can  sing  well  he  possesses  another.  It  is  not 
essential  that  tlie  superintendent  should  be  a  singer ;  he 
may  find  some  one  who  can  perform  this  service  for  him ; 
but  if  the  gift  of  musical  leadership  does  belong  to  him 
he  can  make  excellent  use  of  it.  The  singing  of  the 
Sunday-school  ought  to  be  an  inspiring  and  elevating 
exercise.  To  this  end  the  words  and  the  tunes  sung  must 
be  poetry  and  music,  not  sentimental  doggerel  and  rhyth- 
mical dinp'-dono'.  The  kind  of  trash  which  the  children 
in  man}"  Sunday-schools  are  condemned  to  sing  can  have 
no  wholesome  effect  upon  their  minds  or  their  hearts. 
The  effusive  silliness  of  the  verses  is  often  repulsive  to 
the  mind  of  an  intelligent  child,  and  the  manner  in  which 
words  which  represent  great  thoughts,  and  which  should 
always  be  reverently  uttered,  are  caught  up,  and  tossed 
into  the  air,  and  pitched  about  in  the  shuttlecock  and 
battledore  movement  of  these  fantastic  Sunday-school 
hymns,  is  enough  to  make  fools  laugh  and  the  judicious 
grieve.  Yet  so  long  have  our  Sunday-schools  been  fed 
on  this  kind  of  musical  provender  that  it  is  difficult  to 
introduce  anything  of  a  higher  nature.  The  boy  who 
has  been  reading  penny-dreadfuls  for  a  few  years  is  not 
interested  in  good  books. 

Still  more  difficult  is  it  to  find  leaders  of  Sunday-school 
music  who  will  try  to  teach  the  children  the  more  digni- 
fied hymns.  Yet  when  a  leader  of  intelligence  and 
enthusiasm  for  good  words  and  good  music  takes  up  this 


228        CHRISTIAN   i^STOK   AND    WORKING   CHURCH 

task  with  a  hearty  good-will,  the  school  will  learn  the 
nobler  songs  and  will  sing  them  with  spirit.  It  is  worth 
something  to  be  able  to  teach  two  or  three  hundred  boys 
and  girls  to  sing  Cas wall's  ''When  morning  gilds  the 
skies,"  to  Barnby's  beautiful  setting,  or  Bonar's  "  Upward 
when  the  stars  are  burning,"  to  Calkin's  lovely  melody, 
or  Miss  Procter's  "  The  shadows  of  the  evening  hours," 
to  Hiles's  noble  tune  "  St.  Leonard."  These  words  a 
child  may  be  exhorted  to  heed  and  ponder  and  remember  ; 
their  beaat}^  will  steal  into  his  heart,  and  abide  there; 
and  it  Avill  always  be  linked  with  music  that  can  never 
grow  stale  or  old. 

All  the  general  services  of  the  Sunday-school  ought  to 
be  spirited  and  hearty,  but  they  should  also  be  dignified. 
Bishop  Vincent  rightly  protests  against  calling  them  pre- 
liminary  services :  they   are  worship,  he    insists,  and  the 
spirit  of  worship  ought  to  pervade  them  all.     The  singing, 
the  responsive  reading,  the  prayers  in  concert  should  be 
full  of  genuine  praise  and  devotion.     Nor  should  disorder 
or  levity  be  tolerated  by  the  superintendent  during  these 
services.     It  is  sometimes  supposed  that   inattention  and 
irreverence  are  unavoidable  concomitants  of  Sunday-school 
exercises  ;  that  the  same  pupils  who  on  the  week-days  are 
quiet  and  decorous  in  the  presence  of  their  teachers,  must 
be  allowed  on  Sundays,  in  the  house  of  God,  to  behave 
like  heathen.     It  is  not  possible,  it  is  sometimes  said,  to 
enforce  upon  children  in  the  Sunday-schools  the  discipline 
of  the  day  schools  ;  if  they  are  disposed  to   be  turbulent 
and  disrespectful  we  must  simply  endure  it.     All  this  is 
a   grave   mistake.      The    one   thing   that   should   not   be 
tolerated  in  a  Sunday-school  is  disorder.     Nor  is  there  any 
difficulty  in  the  case.     A  superintendent  who  demands  it 
can  secure  it.     There  are  mission  schools,  drawn  from  the 
slums,  in  which  the   children's  behavior   in  the  hour  of 
worship  leaves  nothing  to  be  desired;  and  this  has  been 
secured  without  any  approach  to  coercion,  by  simply  en- 
forcing upon   the   minds    of   the  children  the  truth  that 
worship  is  a  sacred  thing,  and  that  irreverence  is  an  abomi- 
nation.    Children  can  understand  this,  and  the  rudest  of 


THE  SUNDAY  SCHOOL  229 

them  can  be  made  to  respect  the  sacred  exercise.  INIis- 
behavior  in  the  Sunday-school  is  sometimes  tolerated  be- 
cause superintendents  fear  that  by  the  enforcement  of 
order  they  will  drive  children  from  the  school.  It  is  bet- 
ter, they^say,  that  the  children  should  come,  even  if  they 
do  misbehave  ;  they  may  get  some  good  out  of  the  ser- 
vice ;  we  must  not  drive  them  into  the  street.  But  this  is 
sophistry.  It  is  far  better  that  the  children  should  be  in 
tlie  street  than  that  they  should  be  behaving  riotously  in 
the  Lord's  house.  The  lesson  of  irreverence,  of  disrespect 
for  sacred  places  and  sacred  services  which  many  of  them 
are  learning  in  the  Sunday-school,  is  one  of  the  worst 
lessons  they  could  learn.  It  is  doubtful  whether  any  in- 
fluence exerted  upon  them  by  rude  companions  outside 
could  be  more  injurious  than  the  formation  of  this  habit. 
A  Smiday-school  of  one  hundred  members  in  which  rever- 
ence and  decorum  are  secured,  is  likely  to  do  far  more 
good  than  a  Sunday-school  of  two  hundred  members  in 
which  the  superintendent  is  constantly  begging  for  silence, 
and  in  which  the  voice  of  prayer  is  heard  with  difficulty 
because  of  the  whispering  and  tittering  of  the  pupils. 

This  is  no  plea  for  a  stupid  and  formal  Sunday-school 
service,  —  it  ought  to  be  as  bright  and  cheery  as  a  June 
day ;  and  when  the  conversational  and  teaching  period 
arrives,  there  is  plenty  of  room  for  the  natural  vivacity  of 
children,  which  no  wise  teacher  Avill  try  to  repress.  But 
in  the  public  worship  of  the  school,  and  in  all  the  exercises 
in  which  the  superintendent  is  leading,  reverence  and 
respect  should  be  insisted  on. 

The  usefulness  of  the  Sunday-school  may  be  greatly  in- 
creased by  the  provision  of  proper  rooms  for  its  exercises. 
The  importance  of  separating  the  primary  department  from 
the  rest  of  the  school  has  long  been  recognized ;  the  exer- 
cises adapted  to  the  youngest  children  are  such  as  cannot 
well  be  carried  forward  in  a  room  where  classes  are  study- 
ing the  lesson  together.  But  the  modern  Sunday-school 
building  undertakes  to  give,  so  far  as  possible,  to  each 
class  the  same  seclusion ;  and  the  opportunity  of  the 
teacher  is  greatly  enlarged  by  this  device.     One  teacher 


230        CHRISTIAN  PASTOE  AND   WORKING   CHURCH 

can  more  easily  instruct  a  class  of  twenty  or  thirty  pupils 
in  a  small  class-room  than  a  class  of  four  or  five  when  the 
groups  are  huddled  together  within  the  same  enclosure.  A 
great  economy  of  teaching  force  is  thus  secured;  and  since 
the  one  difficult  thing  is  the  supply  of  proper  teachers,  this 
arrangement  is  highly  serviceable  to  the  interests  of  the 
school.  The  school  should  be  brought  together  for  the 
opening  and  closing  exercises,  but  the  classes  may  then  be 
permitted  to  retire  to  their  rooms  for  the  study  of  the 
lesson.  Maps,  blackboards,  diagrams,  and  the  like  can 
there  be  introduced  in  class  work ;  and  if  the  teacher 
wishes  to  have  a  serious  word  with  the  class,  or  a  few 
moments  of  prayer  with  them,  the  pupils  are  neither  em- 
barrassed nor  distracted  by  the  observation  of  others. 

The  question  concerning  the  subjects  to  be  taught  in  the 
Sunday-school  has  attracted  much  attention  of  late.  There 
can  be  no  doubt  that  the  Bible  must  be  the  central,  if  not 
the  sole  subject  of  Sunday-school  study.  Various  substi- 
tutes for  it  have  been  sought  in  the  schools  of  some  of  the 
churclies  which  claim  to  be  progressive,  but  it  is  doubtful 
whether  any  of  them  have  proved  to  be  satisfactory.  To 
one  school  belonging  to  an  Ethical  Society  the  Bible  was 
restored,  after  a  period  of  banishment,  and  the  pupils  were 
told  that  it  had  been  brought  back  because  it  was,  above 
all  other  books  in  the  world,  the  book  of  conduct ;  that  the 
main  interest  of  the  book  was  in  righteousness  ;  and  that, 
therefore,  although  the  standards  of  conduct  followed  by 
its  characters  were  not  always  perfect,  the  study  of  it  must 
be  of  the  highest  value  to  any  man  who  wished  to  know 
how  to  live. 

There  is  not,  however,  much  question  among  modern 
Protestant  Christians  as  to  the  place  which  the  Bible 
should  occupy  in  Sunday-school  instruction.  But  there  is 
some  difference  of  opinion  as  to  the  way  in  which  the 
Bible  should  be  taught.  A  large  proportion  of  the  Evan- 
gelical Christians  of  the  United  States  and  the  United 
Kingdom  have  been  studying,  for  many  years,  the  Inter- 
national Series  of  Lessons,  prepared  by  a  committee  in 
which  several  denominations  are  represented.      By   this 


THE   SUNDAY   SCHOOL  231 

scheme  it  is  proposed  that  the  entire  Bible  shall  be  covered 
about  once  in  seven  years,  Old  Testament  and  New  Testa- 
ment lessons  alternating.  In  the  preparation  of  lesson 
helps  and  commentaries  much  money  has  been  invested, 
and  a  vast  literature  has  been  created ;  the  forms  and 
appliances  of  intelligent  study  have  been  greatly  multi- 
plied. The  study  of  the  same  lesson  in  all  the  schools  of 
a  town  or  city  gives  an  opportunity  for  union  meetings 
of  teachers,  and  strengthens,  to  some  extent,  the  bonds  of 
Christian  fellowship.  All  these  are  gains,  and  it  may  be 
that  they  are  important  enough  to  outweigh  all  the  losses 
which  the  system  involves.  Of  these  the  chief  is  the  de- 
sultory and  disconnected  character  of  the  course.  The 
classes  that  go  skipping  back  and  forth  from  the  Old  Testa- 
ment to  the  New,  and  ranging  up  and  down  the  centuries 
with  no  sense  of  the  historic  continuity  of  the  events 
with  which  they  are  dealing,  are  liable  to  find  themselves 
in  a  state  of  intellectual  confusion  with  respect  to  Bibli- 
cal matters  out  of  which  it  is  not  easy  to  extricate  them. 
Teachers  of  general  history  in  the  high  schools  have  great 
trouble  in  disentangling  the  ideas  of  Sunday-school  pupils 
with  respect  to  the  events  of  Old  Testament  history. 
It  is  probable  that  the  worthy  gentlemen  who  prepare 
these  courses  are  not  altogether  clear  in  their  own  minds 
as  to  the  genetic  relations  of  that  history.  Perhaps  it  is 
not  possible,  in  the  present  condition  of  Biblical  science, 
to  arrange  a  satisfactory  programme  for  the  study  of  the 
history  of  Israel.  In  that  case  it  would  be  better  to  aban- 
don the  attempt  to  cover  the  entire  Old  Testament  with 
this  scheme  of  study,  and  be  content  with  the  selection  of 
typical  events  and  characters. 

Another  serious  objection  to  the  International  Lessons 
is  in  the  fact  that  the  school  adopting  them  is  likely  to  be 
hindered  from  undertaking  the  gradation  of  its  pupils,  and 
the  prosecution  of  a  systematic  course  of  study.  It  would 
seem  that  the  Sunday-school  ought  to  offer  to  all  those 
who  attend  upon  its  instruction  the  chance  of  accomplish- 
ing some  definite  thing.  When  a  boy  has  been  a  member 
of  a  Sunday-school  for  ten  or  fifteen  years,  he  ought  to 


232        CHRISTIAN  PASTOR  AND   WORKING   CHURCH 

have  something  to  show  for  it.  He  ought  not  to  be 
compelled  to  say  that  he  has  been  present  Sunday  after 
Sunday,  going  through  the  routine  of  Bible  study,  and 
receiving  more  or  less  of  good  impressions,  but  that  he 
does  not  know  what  he  has  studied  or  what  he  has  learned. 
He  ought  to  have  some  reason  for  believing  that  he  has 
been  making  progress ;  that  in  this  study,  as  in  every 
other,  he  has  been  rising  from  the  primary  to  the  higher 
grades,  —  leaving  the  rudiments  behind  and  going  on 
toward  perfection  of  knowledge.  If  every  Sunday-school 
were  graded  in  such  a  manner  that  each  grade  should  be 
studying  some  definite  part  of  the  Bible,  with  the  expec- 
tation of  being  advanced  to  the  grade  next  higher  when  it 
had  completed  this  study,  an  incentive  which  is  now  lack- 
ing would  be  offered  to  intelligent  puf)ils.  Thus  the 
primary  grade  should  be  confined  to  the  simplest  record 
of  the  Life  of  Christ ;  the  first  intermediate  grade  might 
complete  the  story  of  his  life,  getting  a  clear  and  connected 
notion  of  the  order  in  which  the  events  follow  each  other; 
the  second  intermediate  grade  might  take  up  his  teachings, 
including  his  parables  and  his  discourses ;  the  third  might 
study  the  planting  and  training  of  the  Apostolic  Church ; 
the  fourth,  the  epistles ;  the  fifth,  some  outline  of  Old 
Testament  history  and  biography,  and  the  sixth  the  prophe- 
cies and  the  Psalms.  .This  arrangement  is  a  mere  sugges- 
tion ;  objections  to  it  could,  no  doubt,  be  pointed  out,  and  a 
wiser  course  selected ;  it  is  only  given  as  an  illustration 
of  what  might  be  attempted  in  the  way  of  sj^stematic  study. 
Many  pupils  would,  of  course,  do  their  work  very  imper- 
fectly ;  but  the  faithful  teacher  would  try  to  secure  the 
performance  of  it  by  all  the  pupils,  and  those  who  have 
some  intellectual  seriousness  Avould  have  the  satisfaction 
of  knowing  that  they  had  accomplished  it.  It  Avould  not 
be  wise  for  the  teachers  to  remain,  as  in  the  day  schools, 
year  after  year  in  the  same  grades,  receiving  new  pupils 
from  time  to  time  and  sending  them  forward  when  the 
work  was  finished ;  it  would  be  far  better  for  the  teacher 
to  begin  with  the  class  in  the  first  intermediate  grade  and 
go  on  with  the  class   through  the  course ;  and  the  ques- 


THE   SUNDAY   SCHOOL  233 

tion  of  promotion  sliould  be  largely  left  to  the  decision  of 
the  teacher.  The  personal  friendship  of  teacher  and  pupil 
is  of  far  more  consequence  tiian  the  character  of  the  in- 
struction; and  while  something  might  be  gained  in  the 
expertness  of  teaching  by  having  the  teachers  remain,  as 
in  the  day  schools,  in  the  same  grade,  far  more  would  be 
lost  in  the  way  of  personal  influence. 

Such  a  scheme  could  be  introduced  only  with  great  dif- 
ficulty and  at  considerable  expense  b}^  a  single  school ;  for 
it  would  involve  an  elaborate  arrangement  of  lessons,  and 
much  expense  in  the  publication  of  them.  But  if  a  num- 
ber of  schools  should  unite  in  the  plan  the  literature  could 
be  printed  without  much  difficulty.  A  beginning  has  been 
made  in  this  direction  by  one  organization  ;  and  inductive 
studies  in  the  Life  of  Christ,  the  History  of  the  Apostolic 
Church,  and  the  Old  Testament  History  have  been  pro- 
vided. But  the  studies  need  to  be  more  carefully  sub- 
divided, and  a  clear  division  established  between  different 
grades,  with  the  lines  of  promotion  open  from  the  one 
grade  to  the  other. 

Connected  with  the  ordinary  Sunday-school  organization 
it  would  be  well  to  have  a  Senior  Department,  into  which 
young  men  and  women  should  pass  on  completing  the 
lower  course,  and  which  in  its  methods  of  instruction 
should  have  the  same  relation  to  the  Sunday-school  that 
the  college  has  to  the  grammar  school.  One  reason  why 
the  young  men  and  women  so  generally  disappear  from  the 
Sunday-school  as  they  approach  maturity,  is  that  the  Sun- 
day-school is,  traditionally  and  by  the  terms  of  our  common 
speech  concerning  it,  a  child's  affair.  That  character  has 
been  fastened  upon  it,  and  it  is  impossible  to  change  the 
impression.  The  attempt  has  been  made  to  counteract 
this  idea  by  calling  it  a  ''  Bible  School  " ;  but  the  device 
has  not  been  successful.  It  is  true  that  we  have  '^  Bible 
Classes  "  connected  with  the  Sunday-school,  but  they  are 
still  part  of  the  Sunday-school,  and  the  badge  of  puerility 
somehow  attaches  to  them.  The  suggestion  of  Bishop 
Vincent  that  a  separate  department  be  formed,  to  be  called 
''The  Assembly"  or  ''The  Institute,"  in  which  the  young 


234        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

men  and  women  should  be  grouped  for  work  of  a  some- 
what different  order  from  that  of  the  Sunday-school  is 
well  worth  considering.  "  The  High  School  Department," 
might  be  an  appropriate  name.  Into  this,  young  people 
of  sixteen  years  of  age  and  over  should  be  admitted  on 
their  completion  of  the  work  in  the  lower  grades.  "  Lec- 
tures and  outlines,"  says  Bishop  Vincent,  "  should  take 
the  place  of  mere  drills ;  individual  statements  by  teach- 
ers and  pupils,  instead  of  simultaneous  responses.  A 
higher  class  of  music  may  be  rendered,  doctrinal  discussions 
conducted,  responsive  readings  introduced,  and  the  methods 
of  the  College  rather  than  those  of  the  primary  or  inter- 
mediate school  should  control  the  hour."  ^ 

Much  depends  on  a  name,  —  the  adoption  of  some  such 
title  as  has  been  suggested  would  go  far  to  disarm  the  dis- 
like of  heady  adolescence  to  the  Sunday-school.  It  might 
not  be  necessary  to  separate  this  "  Assembly,"  or  "  Insti- 
tute "  from  the  rest  of  the  school ;  the  young  men  and 
women  might  be  willing  to  meet  with  the  rest  for  some 
portion  of  the  opening  worship,  if  they  could  then  go  away 
into  a  room  by  themselves  and  prosecute  their  studies  in 
their  own  way. 

Such  a  group  of  students  should  have  its  own  organiza- 
tion, with  president,  secretary,  and  executive  committee ; 
it  might  hold  social  meetings  from  time  to  time  ;  it  might 
undertake  certain  philanthropic  or  missionary  enterprises. 
"Its  existence  being  guaranteed,"  says  Bishop  Vincent, 
"  it  becomes  the  meeting  point  for  the  younger  and  older 
people  of  the  church.  It  remains  with  them  as  an  incen- 
tive. It  gains  a  firm  grip  upon  the  young  people,  and 
prevents  their  early  escape  from  the  juvenile  and  too  often 
puerile  influences  of  the  so-called  Sunday-school."  ^ 

The  need  of  some  such  device  as  this  to  check  the 
hegira  of  the  young  men  and  women  from  our  Sunday- 
schools  and  from  our  churches  will  not  be  disputed  by 
any  intelligent  pastor.  Whether  this  is  the  best  method 
that  can  be  devised,  we  need  not  dispute;    the  sugges- 

1  The  Modern  Sunday  School,  p.  224,  seq. 

2  Op.  cit. 


THE   SUNDAY   SCHOOL  235 

tion  will  have  served  its  purpose  if  it  leads  to  something 
better. 

Bishop  Vincent  assumes  that  the  Assembly  thus  consti- 
tuted will  study  the  ordinary  Sunday-school  lesson.  Here, 
however,  it  is  impossil)le  to  follow  him,  for  we  have 
already  provided  for  a  graded  school  in  which  there  is 
to  be  no  uniform  lesson.  This  Assembly  should  have 
wide  range  in  its  course  of  study.  It  may  take  up  the 
history  of  the  church,  following  the  Apostolic  period;  it 
may  study  the  history  of  doctrine  ;  it  may  study  Christian 
biography,  Missions,  reforms  as  promoted  by  the  Gospel, 
any  subject  which  is  vitally  related  to  the  progress  of  the 
Kingdom  of  God,  and  which  the  leader  can  make  intelli- 
gible and  fruitful.  Here  doubtless  we  come  upon  the  crux 
of  the  whole  experiment.  How  to  find  your  leader  —  this 
is  the  difficulty.  Yet  it  ought  not  to  be  impossible  to 
secure,  in  many  congregations,  a  man  or  a  woman  to  whom 
a  task  of  this  nature  would  not  be  impossible,  —  who  could 
succeed  in  organizing  and  directing  the  work  of  an  assem- 
bly of  young  people  in  such  a  way  as  to  make  it  in  the 
highest  degree  stimulating  and  profitable  to  all  its  mem- 
bers. It  would  be  important  that  the  co-operation  of  the 
members  themselves  should  be  enlisted;  subjects  should 
be  assigned  at  every  session  for  investigation  and  report 
at  subsequent  sessions  ;  and  freedom  of  inquiry  should  be 
encouraged. 

It  has  become  evident  to  many  careful  observers  that 
some  important  changes  must  be  made  in  the  Sunday- 
school  administration,  in  order  that  the  boys  and  girls, 
from  the  ages  of  fourteen  or  fifteen  upward,  may  be  kept 
in  the  school.  The  great  majority  of  these  drop  out  of  it 
just  at  the  time  when  they  most  need  its  invigorating  and 
restraining  influences.  Is  not  the  failure  of  the  school  to 
appeal  to  their  higher  intelligence  and  their  self-respect 
responsible  for  this,  at  least  in  part?  Would  not  such  an 
arrangement  as  Bishop  Vincent  has  outlined  help  to  hold 
many  of  them  in  the  places  where  sanctifying  influences 
might  reach  them,  and  to  lead  them,  in  due  season,  into 
the  active  fellowship  of  the  church? 


236        CHRISTIAN  B^STOR   AND   WORKING   CHURCH 

There  is  reason  to  fear  that  one  cause  of  the  somewhat 
diminished  influence  of  the  Sunday-school  may  be  found 
in  the  uncertain  handling  of  the  Bible  to  which  recent  crit- 
icism has  given  rise.  The  faith  of  many  in  the  inerrancy 
of  the  Scriptures  has  been  shaken ;  they  may  know  but 
little  of  what  the  critics  have  proven,  but  they  know,  in  a 
general  way,  that  the  scholars  of  this  generation  do  not 
use  the  language  respecting  the  Sacred  Book  to  which, 
from  their  childhood,  they  have  been  accustomed.  And 
many  of  them  have  shrunk  from  informing  themselves, 
feeling  that  the  admission  of  such  an  inquiry  to  their  own 
minds  involves  a  kind  of  disloyalty.  It  is  not  too  much 
to  say  that  the  majority  of  Sunday-school  teachers  are 
uncertain  as  to  what  they  should  say  about  the  Bible.  If 
their  views  are  challenged  they  are  likely  to  re-affirm  with 
some  heat  the  old  theories,  because  they  know  not  what 
else  to  affirm.  Now  it  is  manifest  that  teaching  of  this 
nature  cannot  be  effective.  The  first  thing  that  the  teacher 
of  the  Bible  needs  to  do  is  to  get  a  clear  notion  of  what 
the  Bible  is.  And  it  should  not  be  feared  that  the  truth 
about  the  Bible  is  going  to  do  any  harm.  That  a  con- 
siderable modification  must  be  made  in  the  theories  of 
inspiration  and  revelation  which  were  current  fifty  years 
ago  is  not  to  be  denied;  and  the  sooner  Sunday-school 
teachers  adjust  themselves  to  the  facts  of  the  case,  the 
better  it  will  be  for  them  and  for  all  concerned.  The 
words  of  the  pastor  of  an  English  Congregational  church, 
uttered  in  a  recent  newspaper  discussion,  are  words  of 
wisdom :  — 

"Are  the  teachers  to  go  on  repeating  ideas  which  the 
•  progress  of  scientific  research  and  Biblical  criticism  have 
rendered  untenable,  or  are  they  to  have  their  instructions 
in  the  light  of  the  new  knowledge  acquired  in  our  own 
generation?  The  former  course  can  only  end  in  disaster 
to  the  faith  of  the  children.  The  latter,  as  the  honest  and 
straightforward  course,  will  have,  I  believe,  only  happy  re- 
sults. There  are  those  who  would  banish  Genesis  from  the 
Sunday-school.  But  it  is  just  on  subjects  connected  with 
the  Genesis  records  that  the  faith  of  young  people  will  be 


THE   SUNDAY   SCHOOL  287 

soonest  and  most  sorely  tried  when  they  mingle  with  tlie 
world.  It  is  in  (lenesis  also  that  some  of  tlic  most  beauti- 
ful, suggestive,  and  attractive  stories  for  children  are  con- 
tained. Great  will  be  the  loss  to  the  Sunday-school  that 
displaces^  Genesis.  Nor  do  I  fear  that  any  damage  would 
be  caused,  I  think  rather  great  good  would  accrue,  by  a 
faithful  and  honest  interpretation  of  these  sublimely  simple 
records.  Let  the  teacher  of  boys  from  ten  to  fourteen 
years  of  age  go  over  the  first  chapter  of  Genesis,  and  give 
side  by  side  witli  it  the  geological  story  of  Creation ;  let 
him  show  that  the  earth  has  been  made  to  tell  its  own 
story  of  how  it  was  built  up ;  let  him  also  show  that  Gene- 
sis has  much  to  tell  on  the  spiritual  side  of  things  of  which 
the  rocks  say  nothing,  and  I  believe  he  will  make  the  old 
record  live  anew  to  his  charges,  and  will  put  into  their 
minds  and  hearts  ideas  by  which  infidelity  will  be  rendered 
powerless.  In  the  same  way  let  the  story  of  the  Tempta- 
tion and  the  Fall  be  honestly  interpreted.  Let  the  chil- 
dren know  that  the  serpent  Avas  not  a  literal  serpent;  that 
the  whole  record  is  parabolic  and  full  of  intense  interest, 
—  a  mirror,  indeed,  of  every  child's  and  of  every  man's 
experience  when  he  falls  into  temptation.  The  treatment 
of  these  records  in  the  light  of  modern  knowledge  would, 
I  believe,  imbue  young  minds  with  a  deepened  sense  of 
the  preciousness  and  never-fading  interest  of  the  Bible ; 
and  the  impressions  received  in  the  Sunday-school  would 
not  have  to  be  revised  in  the  presence  of  the  sceptic,  but 
•would  victoriously  withstand  his  assaults." 

Indeed  it  is  evident  that  the  Sunday-school  is  the  very 
place  where  our  children  ought  to  be  receiving  instruction, 
not  onl}^  out  of  the  Bible  but  concerning  the  Bible,  which 
would  equip  them  to  resist  the  attacks  of  a  blatant  infi- 
delity. Instead  of  this  it  is  to  be  feared  that  the  Sunday- 
school,  in  most  cases,  is  giving  them  ideas  about  the  Bible 
which  cannot  be  defended,  and  is  leaving  them  in  an  in- 
tellectual position  in  which  they  are  sure  to  find,  whenever 
they  are  led  to  examine  the  whole  question  for  themselves, 
that  they  have  been  either  ignorantly  or  insincerely  dealt 
with.     It  is  a  grave  responsibility  wdiich  the  Sunday-school 


238        CHRISTIAN  PASTOR  AND   WORKING   CHURCH 

teacher  takes,  who  sends  his  pupils  out  into  the  world  with 
such  a  mental  outfit  as  this. 

The  Home  Department  of  the  Sunday-school  is  an  in- 
stitution which  has  proved  its  usefulness  in  some  American 
churches.  The  plan  involves  the  enlistment  of  those  in- 
dividuals and  families  that  are  unable  to  attend  the  regular 
sessions  of  the  Sunday-school  in  the  systematic  and  con- 
secutive study  of  the  Bible,  in  connection  with  the  Sunday- 
school.  A  superintendent  of  the  Home  Department  is 
appointed,  several  visitors  are  chosen,  and  the  congregation 
is  canvassed,  soliciting  the  signatures  of  those  who  are 
willing  to  engage  in  this  study,  and  leaving  with  them  the 
lesson-helps  for  the  month,  with  blank  reports  on  which 
they  may  credit  themselves  with  the  weekly  study  of  the 
Sunday-school  lesson.  These  reports  are  collected  quarterly, 
and  new  supplies  of  the  lesson  helps  are  left  by  the  visitors. 
Monthly  meetings  of  the  members  of  this  department,  for 
the  review  of  the  lesson,  are  also  held  at  the  residences  of 
the  members.  Considerable  interest  in  Bible  study  has 
been  awakened  by  this  method ;  and  it  results  not  seldom 
in  bringing  recruits  into  the  Bible  classes  connected  with 
the  Sunday-school.  Those  who  have  undertaken  the  study 
by  themselves  have  often  found  the  need  of  assistance,  and 
they  wish  to  avail  themselves  of  the  light  which  is  always 
thrown  upon  the  study  by  the  conversations  and  discus- 
sions of  a  class. 

Here,  again,  much  depends  upon  the  services  of  a  com- 
petent and  faithful  superintendent.  One  who  has  both  tact 
and  patience  can  succeed  in  securing  the  co-operation  of 
many  in  this  work.  But  without  great  thoroughness  and 
perseverance  the  interest  is  not  likely  to  be  maintained. 


CHAPTER  X 

THE  MIDWEEK  SERVICE 

Most  of  the  Roman  Catholic  and  Episcopal  churches 
provide  for  certain  week-day  services.  In  the  cathedrals 
and  in  some  of  the  larger  churches  morning  and  evening 
prayer  is  offered  every  day  in  the  year,  and  the  fasts  and 
festival  days  of  the  Cliristian  year  are  also  observed. 
Worshippers  have  thus  an  opportunity  of  meeting  in  the 
sacred  place  at  stated  times  during  the  week  for  prayer  and 
praise.  The  attendance  upon  these  week-day  services  is 
often  very  small ;  but  no  one  who  has  been  in  the  habit  of 
attending  them  can  doubt  that  they  are  highly  valued  by 
the  faithful  few  who  avail  themselves  of  the  opportunity. 

Few  Protestant  churches,  except  those  of  the  Episcopal 
communion,  undertake  to  sustain  daily  public  worship,  but 
some  kind  of  midweek  service  is  maintained  by  most  of  the 
American  churches  called  Evangelical.  These  services  are 
sometimes  drearily  perfunctory,  and  sometimes  sentimen- 
tally effusive,  and  there  are  those  who  counsel  their  aban- 
donment. There  is  no  necessity,  however,  that  they  should 
be  formal  and  frigid  ;  and  no  necessity  that  they  should  be 
emotionally  extravagant :  it  is  the  pastor's  business  to  see 
that  they  are  not.  When  they  are  wdiat  they  ought  to  be, 
they  serve  an  important  purpose  in  the  life  of  the  church. 
The  type  to  which  they  ought  to  conform  is  that  of  a  free 
and  informal  conference  of  the  members  upon  the  life  of 
the  Christian  and  the  work  of  the  church.  The  demand  is 
not  supplied  by  a  lecture  from  the  pastor ;  what  is  wanted 
is  that  the  people  themselves  should  be  trained  to  think 
and  to  express  their  thoughts  on  the  great  themes  of  the 
spiritual  life.  It  is  well,  also,  to  connect  with  these  devo- 
tional meetings  consultations  about  the  various  charitable 


240         CHRISTIAN  CASTOR   AND   WORKING   CHURCH 

enterprises  of  the  church,  so  that  prayer  and  study  may 
bear  fruit  in  service,  and  so  that  work  may  be  informed  by 
study  and  consecrated  by  prayer.  There  is  no  need  to 
search  history  for  a  warrant  for  such  services ;  it  is  possible 
that  nothing  closely  resembling  the  best  prayer-meeting  of 
the  present  day  can  be  found  in  the  apostolic  churches  or 
in  the  church  of  the  Middle  Ages.  It  may  well  be  that 
social  conditions  in  the  earlier  days  did  not  warrant  this 
kind  of  conference.  If  existing  social  conditions  warrant 
it  and  call  for  it,  that  is  enough.  It  is  to  be  hoped  that  we 
may  learn  to  use  many  instrumentalities  that  the  early 
Fathers  never  dreamed  of.  The  life  of  the  church  may  be 
left  to  develop  the  forms  which  are  most  serviceable. 

The  early  prayer-meetings  in  the  Evangelical  churches 
of  America  were  simply  meetings  for  prayer.  The  min- 
ister generally  presided,  and  sometimes  read  and  ex- 
pounded a  portion  of  Scripture  ;  one  or  two  hymns  were 
sung,  and  then  those  laymen  offered  prayer,  and  those 
only,  who  were  called  on  by  the  minister.  Meetings 
substantially  of  this  type  have  largely  prevailed  in  the 
Presbyterian  church,  and  sometimes  they  have  been  full 
of  the  spirit  of  devotion.  "  Of  the  prayer-meeting  proper," 
says  Dr.  Blaikie,  "  we  have  had  more  characteristic  samples 
among  us  of  late  years  in  connection  with  the  revival  of 
religion.  Such  meetings  are  really  for  prayer ;  many 
Christian  friends  take  part  and  the  prayers  are  like  arrows 
from  the  bow  of  the  mighty,  jets  of  petition  darting  up 
to  heaven.  Intercession  is  a  prominent  and  very  blessed 
feature  of  such  meetings,  as  it  ought  to  be  of  all  prayer- 
meetings.  Intercession  revives  and  expands  the  heart, 
and  tends  to  deepen  the  spirit  out  of  which  it  springs. 
It  is  a  favored  congregation  that  can  keep  up  such  a 
meeting,  leaving  to  the  minister  the  duty  of  simply  guid- 
ing the  proceedings  and  drawing  out  the  gifts  and  graces 
of  his  people."  ^  And  yet  there  is  probably  much  truth 
in  these  words  from  the  same  page  of  the  same  book : 
"  In  many  cases  the  true  conception  of  a  prayer-meeting 
has  not  been  realized.     The  meeting  so  described  is  gen- 

1  The  Work  of  the  Ministry,!^.  210. 


THE   MIDWEEK   SERVICE  241 

erally  little  else  than  a  diluted  edition  of  a  pulpit  service. 
It  may  be  doubted  whether  the  meeting,  as  it  is  often 
conducted,  has  in  it  the  elements  of  permanent  vigor. 
It  is  a  kind  of  cross  between  the  college  lecture,  the 
prayer-meeting  proper  and  the  pulpit  service  —  without 
what  is  most  valuable  in  any.  It  is  better,  if  possible, 
to  keep  these  separate  and  let  each  possess  its  character- 
istic features."  ^ 

In  the  non-Episcopal  churches  of  America  at  the  present 
time,  the  "  conference  "  has  largely  supplanted  the  prayer 
in  these  services.  There  is  far  more  of  speaking  than  of 
praying.  In  the  Methodist  churches,  generally,  this  speak- 
ing takes  the  form  of  personal  "  testimony."  The  speaker 
undertakes  to  give  some  brief  account  of  his  own  religious 
experience,  —  of  the  gains  and  losses,  the  victories  and 
defeats  of  his  personal  life.  Such  a  recital,  if  modestly 
and  honestly  made,  by  persons  who  are  living  serious 
lives,  might  often  have  great  value ;  but  it  is  greatly  to 
be  feared  that  those  whose  lives  are  most  serious  are 
least  inclined  to  give  absolutely  truthful  reports  of  their 
own  spiritual  states  ;  and  of  that  which  is  most  intimate 
and  most  vital,  it  is  hardly  possible  to  tell  the  story.  The 
danger  is  that  "  experience  meetings  "  will  degenerate  into 
a  recital  of  Avell-worn  phrases  which  represent  no  real 
facts  of  the  inner  life.  The  mischief  of  such  insincerity 
must  be  very  great.  When  one  who  has  scarcely  thought 
of  spiritual  things  during  the  week  —  his  mind  having 
been  wholly  absorbed  in  the  pleasures  and  strifes  of  the 
world  —  goes  into  the  weekly  meeting  and  fluently  ex- 
presses his  deep  interest  in  the  great  things  of  the 
Kingdom,  and  testifies  that  he  is  making  steady  progress 
in  the  religious  life,  the  injury  to  his  own  character 
must  be  deep,  and  the  effect  upon  the  minds  of  those 
who  know  him  well,  most  unhappy.  To  this  insincerity 
the  cut-and-dried  experience-meeting  affords  a  strong 
temptation.  Every  one  is  expected  to  give  some  account 
of  his  own  spiritual  condition,  and  no  one  likes  to  give 
a  discouraging  report.     It  is  too  easy  to  assume  a  virtue 

1  Ibid.,  p.  210. 
16 


242        CHRISTIAN  BASTOR   AND   WORKING   CHURCH 

which  one  does  not  possess,  and  to  avow  an  mterest  which 
is  optative  rather  than  actuah 

On  the  other  hand,  the  speaking  in  many  of  the  other 
prayer-meeting  conferences  largely  takes  the  form  of  dis- 
cussion, sometimes  of  debate,  and  the  pure  intellectuality 
of  the  performance  affords  little  nutriment  to  the  spiritual 
affections.  We  find  the  speakers  wrestling  with  subjects 
to  which  they  have  not  given  much  attention,  and  on 
which  they  are  not  prepared  to  throw  a  great  deal  of 
light,  and  the  net  result  of  the  conference  is  intellectual 
confusion  rather  than  spiritual  refreshment.  How  to 
escape  cant  and  insincerity  on  the  one  side,  and  the  dry 
bones  of  theological  or  philosophical  argument  on  the 
other,  is  the  problem  of  the  conduct  of  the  modern  prayer- 
meeting. 

To  begin  with,  it  may  be  said  that  nothing  is  more 
to  be  desired  than  that  the  modern  American  prayer- 
meeting  should  recover  something  of  the  character  which 
it  has  lost  as  a  meeting  for  prayer.  It  is  quite  true  that 
public  prayer,  like  every  kind  of  public  utterance,  may 
become  insincere  and  formal ;  and  as  such  it  is  more 
abominable  than  any  other  kind  of  speech.  On  the  other 
hand,  it  is  the  highest  form  of  expression  of  which  the 
human  mind  is  capable  ;  and  its  exercise  may  well  be 
cultivated  in  the  assemblies  of  the  saints.  The  sincere 
outpouring  of  an  honest  soul  before  God,  in  confession, 
supplication,  intercession,  communion,  should,  in  the  very 
nature  of  the  case,  have  more  inspiration  in  it  for  those 
who  join  in  the  prayer  than  any  other  possible  communi- 
cation between  human  minds.  Such  an  act  of  prayer 
brings  man  at  once  into  fellowship  with  his  Father  above 
him  and  with  his  brother  by  his  side ;  it  expresses  the 
heart  of  both  the  great  commandments  of  the  law. 

The  utility  and  even  the  propriety  of  social  prayer  are 
often  questioned.  What  our  Lord  says  in  the  sixth  chap- 
ter of  Matthew  about  the  hypocrites  who  pray  in  the  syna- 
gogues and  on  the  corners  of  the  streets  is  quoted  in  support 
of  the  position  that  we  ought  not  to  pray  in  public.  But 
when  these   words  of   his   are   compared  with  his    other 


THl^:   MIDAVEEK   SEKVTCE  243 

commands,  and  with  his  own  example,  it  becomes  evident 
that  it  is  not  social  prayer,  but  ostentatious  praying  that 
he  is  condemning.  It  is  upon  those  who  pray  in  the  pub- 
lic places  "  that  they  may  be  seen  of  men  "  that  he  is  visit- 
ing his  censure.  '^  They  receive  their  reward,"  he  says. 
They  are  seen  of  men.  They  get  all  that  they  are  praying 
for.  Their  real  prayer  is  not  addressed  to  God  in  heaven 
but  to  men  standing  by.  Its  burden  is :  "  Look  at  me. 
See  how  devoted  I  am.  Listen  to  the  sonorous  solemnity 
of  my  tones  and  the  well-feigned  fervor  of  my  utterances." 
And  men  do  look  and  listen,  and  the  hypocrite  gets  his 
reward.  From  such  a  horrible  profanation  of  prayer  our 
Lord  bids  his  disciples  to  flee.  If  you  are  tempted  to  any 
such  display  of  yourself,  then  hasten  to  the  inner  chamber, 
and  shut  the  door,  and  pray  to  your  Father  in  secret.  The 
spirit  of  humility  rather  than  the  spirit  of  ostentation  is 
the  spirit  of  prayer.  You  must  keep  yourself  out  of  sight 
when  you  pray.  If  you  cannot  do  that  when  you  pray  in 
public,  do  not  pray  in  public.  If  you  cannot  pray  in  a 
social  meeting  without  thinking  all  the  while  of  the  figure 
you  are  making,  then  by  no  means  pray  in  a  social  meeting. 
But  if  3^ou  can  forget  yourself  in  your  identification  with 
your  fellows,  if  your  sympathy  with  man  and  your  fel- 
lowship with  God,  rather  than  your  own  egotism,  can  find 
expression  in  your  prayers,  then  the  act  of  social  prayer 
is  the  highest  act  you  can  perform.  When  you  have  thus 
merged  your  own  personality  in  the  large  benevolence 
of  your  wishes,  you  have,  in  effect,  obeyed  the  command 
which  bids '  you  keep  yourself  out  of  sight  when  you 
pray. 

It  is  a  singular  misconception  which  leads  men  to  ques- 
tion the  propriety  of  social  prayer.  What  are  the  words 
of  the  model  that  our  Lord  o-ives  us  in  the  same  conversa- 
tion  ?  "  Our  Father  which  art  in  heaven."  The  whole 
prayer  is  in  the  plural  number.  Its  primary  use  must  be 
social.  It  is  not  adapted  to  the  use  of  a  solitary  worshipper. 
One  man  alone  can  no  more  rightly  pray  that  i^rayer  than 
one  violin  alone  can  play  Beethoven's  Ninth  Symphony. 
As  no  man  could  be  a  Christian  alone,  or  go  to  heaven 


244        CHRISTIAN   FASTOR   AND   WORKING    CHURCH 

alone,  so  no  man  can  be  always  solitary  in  this  greatest  of 
all  the  exercises  of  human  speech.     There  are  uses,  indeed, 
for  private  prayer,   and  times  when  Ave    should  literally 
\j  enter  into  the  inner  chamber  and  shut  the  door ;  but  the 
'  I  highest  form  of  prayer  is  social  and  not  solitary.     Even  in 
'  the  secret  place  we  must  perfectly  identify  ourselves  with 
our  fellows,  else  there  is  no  meaning  in  our  petitions.    The 
kind  of  prayer  that  isolates  a  man  from  his  kind  brings  no 
blessing.     There  is  absolutely  no  spiritual  good  that  we 
ask  for  that  can  be  ours  to  have  and  hold ;  if  we  receive 
any  gift  it  is  that  we  may  minister  the  same  one  to  another 
as  good  stewards  of  the  manifold  gifts  of  God.     And  since 
this  is  so,  it  is  manifest  that  when  t\vo  or  three  are  gath- 
ered together,  and  the  social  bond  is  clearly  emphasized, 
we  ought  to  find  the  spirit  of  true  prayer  more  evidently 
present.     "  Our    Father,"    we   say,    and    the   meaning   of 
brotherhood   becomes  more  clear;  and  as  we  try  to  put 
ourselves   in  one  another's  places,  and  to  covet  the  best 
gifts  for  others  as  well  as  for  ourselves,  we   are  able  to 
oifer  the  fervent,  energetic  prayer  of  the  loving  soul.      By 
loving  our  brother  whom  we  do  see,  we  draw  nigh,  to  God 
whom  we  cannot  see.     If  something  of  the  true  signifi= 
cance  of   social  prayer  could   only  be  conveyed   into  the 
minds  of  the  worshippers  in  our  midweek  assemblies,  we 
might  hope  that  they  would  spend  more  of  their  time  in 
that  direct  speech  with  God  which  brings  to  all  who  enter 
into  the  meaning  of  it  the  largest  spiritual  gains. 

The  fashion  of  "  sentence  prayers,"  in  which,  while  the 
whole  congregation  sits  with  bowed  heads,  one  after  an- 
other lifts  up  a  voluntary  ejaculation,  mentioning  some 
one  object  of  desire,  has  come  into  use  in  some  of  our 
prayer-meetings.  It  is  ungracious  to  criticise  any  such 
practice,  and  doubtless  it  may  sometimes  be  helpful  to  de- 
votion ;  but  the  impression  made  by  this  exercise  on  many 
minds  is  not  always  pleasant.  The  fragmentary  character 
of  the  petitions,  and  the  lack  of  reflection  that  they  are 
apt  to  reveal,  often  make  themselves  too  evident.  It  is 
well,  indeed,  that  the  prayers  should  be  generally  brief, 
and  that  each  petitioner  should  concentrate  his  desire  upon 


THE   MIDWEEK   SEKVICE  245 

some  one  thing  which  seems  to  him,  at  tliat  moment,  the 
one  thing  neetlful.  And  it  is  usually  far  better  that  the 
prayers  should  be  voluntary  than  that  tliey  should  be 
called  forth  by  the  leader,  so  that  no  man  shall  pray  un- 
less some  desire  is  burning  in  his  heart  which  he  wishes  to 
pour  out  before  God. 

Of  the  speaking  of  the  conference-meeting  what  shall 
be  said?  There  are  critics  of  this  service  who  point  out 
the  fact  that  the  speaking  is  often  the  reverse  of  edifying. 
They  say  that  the  time  is  apt  to  be  monopolized  by  igno- 
rant, effusive,  opinionated  persons,  who  have  no  wisdom  to 
impart  and  no  inspiration  to  convey ;  that  they  only  suc- 
ceed in  gratifying  their  own  vanity  or  in  confirming  their 
own  delusions,  while  they  irritate  and  disgust  the  sensible 
people  who  listen  to  them.  Or,  in  many  cases,  the  service 
fails  of  its  usefulness  by  the  aridity  of  its  exercises ;  no- 
body has  anything  to  say ;  and  after  a  series  of  long  and 
dreary  pauses,  broken  mainly  by  the  vain  exhortations  of 
the  leader  who  tries  to  stir  up  the  saints  to  some  utter- 
ance of  the  faith  that  is  in  them,  the  meeting  comes  to  a 
close  in  a  shamefaced  way,  and  the  brethren  and  sisters 
separate  with  thankfulness  that  one  more  midweek  ser- 
vice is  at  an  end.  These  complaints  and  criticisms  are 
often  too  well  founded.  And  there  is  plausibility  in  the 
suggestion  that  only  those  persons  should  be  expected 
to  speak  on  religious  subjects  who  have  qualified  them- 
selves to  speak  intelligently,  and  who  have  something 
important  to  say. 

Yet  there  is  another  aspect  of  this  question  which  must 
not  be  lost  sight  of.  The  use  of  expression  in  the  develop- 
ment of  the  spiritual  life  must  be  well  considered.  There 
is  meaning  in  the  many  commands  of  the  Master  and  his 
apostles  which  place  such  emphasis  upon  the  confession  of 
the  lips.  It  may  be  said  that  one  does  not  really  know 
anything  until  he  has  clearly  expressed  it.  The  teacher 
requires  the  pupil  to  express  what  he  is  trying  to  learn, 
not  for  the  teacher's  information,  but  for  the  confirmation 
of  the  scholar's  own  knowledge.  It  is  this  principle  wliich 
is  involved  in  the  calls  to  testimony  which  disciples  always 


246         CHRISTIAN   PlSTOR   AND   WORKING   CHURCH 

hear.  To  afford  them  an  opportunity  to  speak  of  what 
they  have  seen  and  felt,  and  to  give  utterance  to  those 
conceptions  of  the  Christian  life  wliich  are  shaping  them- 
selves in  their  minds  is  the  primary  business  of  the  mid- 
week conference.  It  seems  to  be,  indeed,  a  natural  thing 
for  one  who  is  enlisted  in  this  discipleship,  and  is  trying  to 
learn  by  heart  the  word  of  his  Master,  to  give  expression  to 
his  thoughts  and  purposes. 

"  The  evident  fact  is  that  a  true  inward  experience,  or 
discovery  of  God  in  the  heart,  is  itself  an  impulse  also  of 
self -manifestation,  as  all  love  and  gratitude  are  —  wants  to 
speak  and  declare  itself,  and  will  as  naturally  do  it,  when 
it  is  born,  as  a  child  will  utter  its  first  cry.  And  exactly 
this  is  what  David  means ;  namely,  that  he  had  been  obliged 
to  speak,  and  Avas  never  able  to  shut  up  the  fire  burning  in 
his  spirit,  from  the  first  moment  when  it  was  kindled.  He 
speaks  as  one  Avho  could  not  find  how  to  su^Dpress  the 
joy  that  filled  his  heart,  but  must  needs  break  loose  in  a 
testimony  for  God.  And  so  it  is  in  all  cases  the  instinct 
of  a  new  heart,  in  its  exj^erience  of  God,  to  acknowledge 
him.  No  one  ever  thinks  it  a  matter  of  delicacy,  or  genu- 
ine modesty,  to  entirely  suppress  any  reasonable  joy;  least 
of  all,  any  fit  testimony  of  gratitude  toward  a  deliverer 
and  for  a  deliverance.  In  such  a  case  no  one  ever  asks, 
what  is  the  use  ?  where  is  the  propriety  ?  for  it  is  the 
simple  instinct  of  his  nature  to  speak,  and  he  speaks. 

"  Thus,  if  one  of  you  had  been  rescued,  in  a  shipwreck 
on  a  foreign  shore,  by  some  common  sailor  who  had  risked 
his  life  to  save  you,  and  you  should  discover  him  across 
the  street  in  some  great  city,  you  would  rush  to  his  side, 
seize  his  hand,  and  begin  at  once,  with  a  choking  utterance, 
to  testify  your  gratitude  to  him  for  so  great  a  deliverance. 
Or,  if  you  should  pass  restrainedly  on,  making  no  sign, 
pretending  to  yourself  that  you  might  be  wanting  in  deli- 
cacy or  modesty  to  publish  your  private  feelings  by  any 
such  eager  acknowledgment  of  your  deliverer,  or  that  you 
ought  first  to  be  more  sure  of  the  genuineness  of  your  grati- 
tude, what  opinion  must  we  have,  in  such  a  case,  of  3'Our 
heartlessness  and  falseness  to  nature  ?     In  the  same  simple 


THE   MIDWEEK   SERVICE  247 

way,  all  ambition  apart,  all  conceit  of  self  forgot,  all  arti- 
ficial and  mock  modesty  excluded,  it  will  be  the  instinct 
of  every  one  that  loves  God  to  acknowledge  him.  He  will 
say  with  our  Psalmist,  on  another  occasion,  —  "  Come  and 
hear,  all  ye  that  fear  God,  and  I  will  declare  what  he  has 
done  for  my  soul.  Verily  God  hath  heard  me,  he  hath 
attended  to  the  voice  of  my  prayer."  ^ 

AVhile,  therefore,  the  bald  recital  of  personal  spiritual 
experiences  may  not  be  the  best  exercise  for  a  social  re- 
ligious meeting,  the  themes  of  conversation  ought  to  be 
such  as  shall  connect  themselves  clearly  and  consciously 
with  the  religious  experience  of  those  who  speak.  The 
main  thing  is  to  get  from  them  a  clear  expression  of  truths 
which  they  have  verified.  The  leader  should  be  wise  to 
encourage  always  this  kind  of  utterance.  Let  every  man 
remember  the  words  of  the  Master :  "  We  speak  that  we 
do  know  and  testify  that  we  have  seen."  Let  those  who 
speak  be  kindly  admonished  to  keep  within  their  own 
knowledge ;  to  avoid  speculations  and  hypotheses  ;  to  bring 
forth  the  truths  wliich  they  have  either  verified  or  are  try- 
ing to  verify,  —  truths  which  have  been  vitalized  by  ex- 
periment in  their  daily  lives.  It  is  not  always  necessary 
to  give  the  process  of  verification ;  what  is  wanted  is  the 
results.  The  men  and  women  who  are  fighting  the  hard 
battles  of  life  and  working  out  its  problems  can  often 
greatly  aid  one  another  by  giving  the  clear  issues  of  their 
serious  thinking,  while  at  the  same  time  they  strengthen 
their  own  hold  on  spiritual  realities.  And  specific  testimony 
to  truths  verified  in  the  experience  is  a  different  thing  from 
the  general  report  of  spiritual  conditions  and  tendencies  to 
which  experience  meetings  are  mainly  addicted. 

The  life  of  the  Christian  is  the  first  great  theme  of  the 
midweek  service ;  the  second,  which  is  like  unto  it,  is  the 
work  of  the  church.  The  service  may  frequently  take  on 
a  very  practical  character.  The  various  enterprises  in 
which  the  church  is  enofagfed  should  often  come  before  it 
for  study  and  consultation.  Those  who  have  the  imme- 
diate charge  of  the  work  under  consideration  should  be 

1  Bushnell's  Sermons  for  the  New  Life,  pp.  384-5. 


248        CHEISTIAN   PASTOR   AND   WORKING   CHURCH 

present,  and  their  report  should  be  heard  respectmg  the 
progress  of  the  work,  its  difficulties  and  its  hopeful  feat- 
ures. The  problem  is  to  bring  all  these  tasks  to  the  altar, 
and  let  them  feel  the  glow  of  its  consecrating  flame.  It  is 
not  chiefly  about  methods  that  the  meeting  should  be  inter- 
ested, it  is  rather  about  the  work  in  its  larger  relations,  and 
the  motives  that  should  govern  it  and  the  spirit  in  which 
it  should  be  pursued.  The  inquiry  here  is,  what  is  God's 
part  in  this  work,  and  how  Avould  he  have  us  co-operate 
with  him  ?  The  machinery  is  a  matter  of  importance,  but 
the  main  question  before  these  social  meetings  is  the  sup- 
ply of  motive  power.  Thus  the  Sunday-school,  the  Parish 
Missions,  the  Young  People's  Organizations,  the  Mission- 
ary Societies,  the  Brotherhoods,  all  features  of  the  organ- 
ized work  of  the  church  should  occasionally  be  taken  up 
for  study  and  j^rayer  at  the  midweek  service.  Such  a  cus- 
tom helps  to  clear  the  meeting  of  the  charge  of  dealing 
wholly  with  abstractions  and  sentimentalisms,  and  brings 
prayer  and  work  into  closer  relations. 

To  the  question  who  shall  lead  the  midweek  service  the 
answer  is,  the  pastor,  unless  there  is  a  more  skilful  leader. 
If  there  is  a  capable  assistant  on  whom  many  of  the  pas- 
toral duties  devolve,  this  service  would  naturally  come  to 
him.  The  man  who  leads  the  meeting  ought  to  be  a  well 
equipped  man,  ready,  prompt,  resourceful,  enthusiastic, 
with  an  abundance  of  tact  and  good-nature.  He  should 
also  be  one  who  knows  the  work  of  the  church  thoroughly, 
and  knows  the  people ;  else  he  may  fail  to  guide  the  con- 
versation into  safe  channels. 

It  is  well  that  the  subject  of  the  meeting  should  be 
announced  on  the  preceding  Sunday ;  and  it  may  some- 
times be  advisable  to  have  a  series  of  related  topics  ar- 
ranged for  several  successive  weeks  and  printed  for  the 
use  of  the  members.  To  secure  a  prompt  and  coherent 
treatment  of  the  theme  under  consideration,  some  pains 
may  Avell  be  taken.  Good  prayer-meetings  are  not  apt  to 
grow  spontaneously;  they  need  planting  and  watering  and 
diligent  cultivation.  The  leader  sliould  study  his  theme 
and  take  some  measures  to  get  it  before  the  minds  of  those 


THE   MIDWEEK   SERVICE  249 

who  will  be  present.  A  careful  analysis  of  the  subject  into 
sub-topics  or  questions  miglit  be  made  ;  and  a  postal  card 
or  note,  with  one  of  these  questions  clearly  stated,  might 
be  sent  early  in  the  week  to  each  of  several  persons  who 
are  likely,  to  be  in  attendance.  This  brings  a  specific 
inquiry  before  the  mind  of  each  of  these  persons,  and  is 
likely  to  secure  some  consideration  of  the  subject  before 
the  meeting.  The  leader  need  make  no  reference  in  the 
meeting  to  this  distribution  of  questions,  but  his  opening 
of  the  subject  would  naturally  follow  the  outline  he  had 
made,  and  might  leave  these  questions  open  for  consider- 
ation. This  would  prevent  the  leader,  also,  from  exhaust- 
ing the  subject  in  his  opening,  —  a  vice  to  which  leaders 
are  addicted.  The  chief  business  of  the  one  who  conducts 
such  a  service  is  to  ask  questions  or  throw  out  suggestions 
which  others  may  seize  and  utilize.  At  the  close  of  the 
meeting  he  may  profitably  gather  up  the  ravelled  ends  and 
enforce  the  salient  truths  in  a  brief  address. 

One  advantage  of  this  method  of  distributing  the  themes 
through  the  mails  is  that  the  church  directory  may  be 
freely  used,  and  those  who  are  wont  to  be  silent  or  who 
are  habitually  absent  may  thus  from  time  to  time  be  re- 
minded of  the  service  and  invited  to  participate  in  it. 

As  to  the  mode  of  conducting  the  service  a  few  sug- 
gestions may  be  quoted  from  Parish  Problems :  — 

''  The  meeting  ought  to  be  so  free  and  so  familiar  that 
one  sitting  in  his  seat  might  ask  a  question  or  drop  a  re-       ^ 
mark  without   rising.     Sometimes  a   thought  comes  that         '^>^ 
could  be  expressed  in  a  sentence.     It  seems  hardly  worth  __ 

while  to  get  up  to  say  it;  the  uprising  and  downsitting 
make  it  sound  affectedly  sententious.  Yet  it  would  be 
spoken  very  naturally  by  one  sitting  still,  if  that  were  the 
usual  practice,  and  might  have  a  good  deal  more  in  it  than 
many  long  speeches. 

"  I  remember  a  former  parishioner  of  mine,  a  man  of 
exceeding  diffidence,  who  never  made  a  speech  in  his  life, 
in  prayer-meeting  or  anywhere  else,  but  whose  daily  life 
and  conversation  were  both  of  them  with  grace  seasoned 
with   salt.     We    had   a   habit   in   our    prayer-meeting   of 


250         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

talking  pretty  familiarly ;  and  although  he  did  not  often 
speak,  when  he  did  he  usually  said  something.  One 
evening  we  had  the  parable  of  the  great  supper  and  the 
wedding  garment,  and  the  fact  came  out  that  the  master 
of  the  feast  furnished  the  guests  with  garment.  "And 
is  it  not  so  with  our  Master?  "  asked  somebody.  "  Does 
he  not  clothe  us  with  the  robe  of  his  righteousness  ? " 
"  He  does,"  I  answered.  "  But  we  must  put  it  on,  must 
we  not  ? "  asked  my  friend.  Nine  words !  but  nothing 
was  left  to  be  said  on  that  subject. 

"  Now,  if  we  can  attain  unto  a  measure  of  freedom  in 
our  prayer-meetings  which  shall  admit  of  such  pithy 
questions  and  observations,  I  am  persuaded  that  their 
interest  and  value  would  be  very  greatly  increased.  Our 
Christian  women  might,  in  such  a  condition  of  things, 
open  their  mouths  now  and  then,  greatly  to  the  profiting 
of  the  rest  of  us.  One  step  in  this  direction  is  easily 
taken,  and  that  is  the  repetition  of  texts  of  Scripture  in 
the  pauses  of  the  meeting  by  old  and  young,  male  and 
female.  The  subject  is  known  beforehand,  and  those  who 
come  should  be  requested  to  bring  in  their  memory  verses 
of  Scripture  which  illustrate  it,  and  recite  them  as  they 
find  room  for  them  during  the  evening.  Sometimes  these 
well-chosen  words  will  go  home  to  the  hearts  of  hearers 
with  great  power.  Verses  of  hymns,  or  short  and  perti- 
nent extracts  from  the  writings  of  good  men,  might  be 
repeated  in  the  same  way  with  profit."  ^ 

The  singing  is  an  important  part  of  this  social  service. 
The  hymns  may  be  somewhat  less  dignified  and  stately 
than  those  of  the  church  service,  but  the  jingling  doggerel 
which  greatly  prevails  in  our  American  churches  is  not  to 
be  encouraged.  All  that  was  said  in  the  last  chapter 
about  the  Sunday  school  music  is  equally  applicable  to 
the  music  in  these  meetings  for  social  worship.  The 
vulgarization  of  the  tastes  and  the  depravation  of  the 
sentiments  of  worshippers  through  the  use  of  sensational 
and  sentimental  prayer-meeting  hymns  and  tunes  has  been 
a  grave  injury  to  religion  in  America.     It  is  not  necessary 

1  Parish  Problems,  pp.  264-5. 


THE   MIDWEEK   SERVICE  251 

to  submit  to  this  infliction.  Prayer-meeting  hymnals  can 
be  found  containing-  easy  melodies  and  familiar  liymns, 
which  are  at  the  same  time  good  music  and  good  poetry. 

It  is  well  to  have  much  singing  in  the  social  meeting, 
provided  the  singing  can  be  at  once  musical  and  worship- 
ful. Tlie  praise,  the  confession,  the  aspiration,  the  hope, 
the  desire  which  find  voice  in  the  hymns,  may  afford  a 
beautiful  expression  of  the  devotional  feeling  which  the 
prayer-meeting  should  call  forth.  The  leader  of  the  sing- 
ing ought  to  be  one  who  can  feel  the  meaning  of  the 
hymns  he  is  singing,  and  can  help  those  who  sing  with 
him  to  feel  it  also.  The  leader  of  the  meetino-  ouo^ht  to 
know  the  hymn-book  so  well  that  he  can  quickly  call  for 
the  hymn  which  best  expresses  the  thought  or  the  feeling 
which  is  uppermost  at  any  moment.  When  any  kindling 
word  has  been  spoken  or  any  fervent  wish  has  found 
utterance  in  prayer,  it  will  be  a  happy  inspiration  which 
calls  upon  the  whole  assembly  to  respond  to  it  in  the 
words  of  an  appropriate  song.  In  all  this  there  should  be 
no  more  formality  than  is  necessary ;  the  hymn  may  be 
announced  by  its  number  only,  and  no  prelude  is  needed. 
A  single  verse  or  two  verses  are  often  better  than  the 
whole  hymn. 

The  suppression  of  long  harangues  and  prolix  prayers 
is  a  problem  for  the  pastor.  Many  social  meetings  are 
made  wearisome  by  those  to  whom  the  gift  of  continuance 
has  been  unduly  vouchsafed.  Those  who  have  not  had 
large  experience  in  public  speech  are  often  unaware  of  the 
rapidity  with  which  time  passes  while  they  are  standing 
up  to  speak.  The  ordinary  man  to  whom  three  or  five 
minutes  is  assigned  for  speech  on  any  subject  is  apt  to 
use  up  most  of  it  in  getting  ready  to  begin.  By  kindly 
admonition  the  pastor  can  usually  guard  against  this 
fault ;  if  there  be  any  who  are  so  obtuse  that  they  offend 
in  this  way  without  being  aAvare  of  it,  a  frank  and  friendly 
word  from  him  in  private  will  usually  correct  the  error. 

Some  of  our  brisk  prayer-meeting  conductors  establish 
a  three-minute  rule,  and  introduce  a  call-bell  to  admonish 
the  speaker  that  his  time  has  expired ;  but  such  methods 


252        CHRISTIAN   PASTOK   AND   WORKING   CHURCH 

savor  too  much  of  the  auction-room.  It  is  better  to  as- 
sume that  the  proprieties  of  the  occasion  will  be  observed 
by  Christian  brethren  who  meet  for  socjal  worship. 
''  Where  the  Spirit  of  the  Lord  is  there  is  liberty,"  and 
if  there  is  also  love  and  consideration  and  courtesy,  the 
spirit  of  the  assembly  is  likely  to  prevent  those  who  fre- 
quent it  from  imposing  upon  its  patience. 

A  question  box  is  sometimes  introduced,  with  great 
profit,  into  the  midweek  service.  Difficulties  and  problems 
of  the  Christian  life  which  are  burdening  the  minds  of 
members  of  the  church  are  thus  brought  to  light,  and 
cleared  up,  stumbling-blocks  are  taken  out  of  the  way  and 
troubled  souls  are  comforted.  The  pastor  thus  gains  some 
valuable  knowledge  of  the  mental  processes  of  some  of 
his  parishioners,  and  is  guided  somewhat  in  his  public 
teaching.  The  questions  should,  however,  be  collected  a 
week  before  they  are  answered,  that  the  pastor  may  have 
time  to  prepare  judicious  answers.  And  the  right  of  re- 
jecting any  questions  which  do  not  seem  to  him  suitable 
for  public  discussion  should  be  clearly  reserved  by  him. 

It  is  well  to  make  this  midweek  service  a  social  oppor- 
tunity for  the  members  of  the  church.  Its  devotional 
character  will  not  be  marred  by  using  it  for  the  promotion 
of  acquaintance  and  fellowship.  Sometimes  the  pastor 
may  announce  that  he  will  be  present  in  the  room  assigned 
to  the  service,  or  in  an  adjoining  room,  for  a  quarter  of  an 
hour  or  half  an  hour  before  the  meeting,  to  receive  any 
who  may  wish  to  speak  with  him,  and  he  may  also  en- 
courage all  those  who  attend  the  meeting  to  tarry  after  its 
close  for  fraternal  greetings.  Such  a  kindly  interchange 
of  words  of  goodwill  may  do  much  to  strengthen  the 
bond  of  brotherhood. 


CHAPTER  XI 

PARISH    EVANGELIZATION 

The  minister  is  commonl}^  supposed  to  be  the  pastor  of 
the  church ;  the  head  of  a  body,  lesser  or  greater,  of  com- 
municants ;  the  shepherd  of  a  flock  which  gathers  in  a 
certain  sheepfold.  The  members  of  his  church,  the  fam- 
ilies also,  to  some  extent,  to  which  these  members  belong, 
the  individuals  and  families  which  have  sittings  in  his 
church  and  are  considered  as  belonging  to  his  congrega- 
tion, the  children  of  his  Sunday-school  —  all  these  are 
supposed  to  be  under  his  care.  Here  is  a  small  select 
community  for  which  he  considers  himself  responsible.  Is 
this  the  extent  of  his  responsibility  ?  Is  his  shepherding 
well  done  when  these  are  all  housed  and  fed  ? 

Such  is  apt  to  be  the  habitual  feeling  of  the  minister. 
He  has  no  such  theory  of  his  function,  but  it  is  easy  for 
him  to  settle  down  u]3on  some  such  assumption.  Our 
postulates  are  generally  implicit.  It  is  well  for  us  to  have 
an  understanding  with  ourselves  at  the  outset  which  will 
prevent  the  surreptitious  entrance  of  any  notion  of  this 
order.  The  minister  needs  first  of  all  to  know  whose 
servant  he  is ;  the  pastor  ought  to  have  clear  ideas  about 
the  number  of  his  flock  and  the  extent  of  their  pasturage. 

That  corporate  community  with  which  we  have  been 
dealing,  the  local  congregation,  is  generally  quite  inclined 
to  take  a  narrow  view  of  the  pastor's  responsibilities.  He 
is  their  minister,  the  people  say.  They  have  hired  him, 
and  they  expect  him  to  devote  his  time  and  strength  to 
them.  If  there  are  any  individuals  or  households  within 
reach  who  can  be  brought  within  their  fold,  that,  of  course, 
is  his  business,  but  here  his  obligation  ends.  There  is 
complaint  of  ministers,   sometimes,  on  the  part  of   their 


254        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

congregations,  because  they  do  too  much  "  outside  work." 
The  church  seems  to  think  that  it  has  a  fair  monopoly  of 
all  the  minister's  production. 

That  the  pastor  owes  to  the  people  who  have  committed 
themselves  to  his  care  faithful  instruction  and  patient 
edification  cannot  be  gainsaid.  He  is  to  minister  to  the 
church  in  holy  things,  bringing  to  them  out  of  his  treasure 
things  new  and  old.  But  there  is  a  little  higher  concep- 
tion of  the  work  of  the  minister  than  that  wliich  regards 
him  as  a  hired  man  whose  duty  is  wholly  owed  to  the 
people  who  pay  him  his  wage.  He  is,  to  begin  with,  the 
minister  of  Christ ;  he  must  regard  himself  as  sent  to  all 
those  to  whom  Christ  would  be  ministering  if  he  were 
dwelling  in  that  community.  And  he  may  sometimes 
recall  those  words  of  the  Good  Shepherd,  "  Other  sheep  I 
have  which  are  not  of  this  fold ;  them  also  must  I  bring, 
and  they  shall  hear  my  voice."  ^  Nor  can  he  well  forget 
those  other  tender  words,  "  I  was  not  sent  but  unto  the 
lost  sheep  of  the  house  of  Israel."  ^  He  is,  indeed,  the  min- 
ister of  this  particular  church ;  but  if  the  church  is  Christ's 
church  there  can  be  nothing  exclusive  in  its  ministry. 
The  church  is  Christ's  representative  ;  and  the  servant 
whom  it  employs  is  employed  to  do  Christ's  work.  That 
the  church  should  ever  conceive  of  itself  as  a  close  corpor- 
ation, organized  to  promote  the  welfare  and  happiness  of 
its  own  members,  is  an  indication  of  the  melancholy  truth 
that  the  church  itself  often  needs  to  be  christianized. 
''  The  church  is,  in  a  word,"  says  Mr.  Herbert  Stead,  "  the 
body  of  Christ.  The  redemptive  and  mediatorial  purpose 
incarnate  in  him  is  incorporated  in  it.  He  came  expressly 
to  establish  and  extend  the  kingdom.  The  church  lives 
expressly  for  the  same  end.  As  thou  didst  send  me  into 
the  world,  even  so  sent  I  them  into  the  world ;  and  the 
same  voice  has  said.  The  Son  of  Man  came  to  seek  and  to 
save  that  which  is  lost.  The  later  record  runs.  The 
Father  hath  sent  the  Son  to  be  the  Saviour  of  the  world. 
This,  then,  is  the  avowed  vocation  of  the  church.  Here  all 
the   characteristics  we   have   noticed   are  focussed.     The 

1  John.  X.  16.  2  Matt,  xv.  24. 


PARISH   EVANGELIZATION  255 

church  is  the  organized  Siivioiii'.  It  is  God's  implement 
for  overtly  and  directly  bringing  over  the  world  into  the 
realm  of  saving  health.  It  is  to  search  for  the  lost.  It  is 
to  save  them.  It  is  to  make  them  whole.  It  is  to  inte- 
grate humanity."  ^ 

All  tliis  is  of  the  rudiments,  but  there  is  reason  to  fear 
that  it  is  not  well  understood.  How  lone  must  we  wait 
for  the  church  to  be  christianized  ?  If  we  could  conceive 
the  church  to  be  in  the  truest  sense  Christian,  then  it,  like 
its  Master,  must  say,  ''  I  came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  my  life  as  a  ransom  for  many."^ 
And  it  is  a  large  part  of  the  pastor's  duty  to  bring  the 
church  into  the  realization  of  its  high  calling  as  a  repre- 
sentative of  Christ,  as  the  body  of  which  he  is  the  head, 
thinking  his  thoughts  after  him,  filled  with  his  spirit,  and 
doing  his  work.  When  the  church  so  conceives  of  its 
function,  its  feeling  about  its  minister  will  undergo  a 
change.  The  people  will  still  say  "  He  is  our  minister ;  " 
but  they  will  not  mean  by  that,  ours  to  care  exclusively 
for  our  organization  or  for  our  households,  but  ours  to  help 
us  in  our  proper  work  of  doing  good  to  all  men  as  we 
have  opportunity.  How  many  churches  there  are  which 
still  have  need  to  learn  the  primary  lesson  of  the  kingdom, 
that  to  look  out  and  not  in,  and  to  lend  a  hand,  is  as  truly 
the  law  of  the  corporate  life  of  the  church  as  it  is  the 
law  of  the  spiritual  life  of  an  individual !  And  how  great 
would  be  the  gains  of  some  of  our  churches  if  they  could 
only  see  that  the  church  which  is  always  finding  its  own 
life  by  that  act  loses  it ;  while  the  church  which  loses  its 
life  for  Christ's  sake  finds  it. 

Every  pastor  finds  himself,  then,  in  the  midst  of  a  com- 
munit}^,  in  which  are  considerable  numbers  of  people  who 
are  not  connected  with  his  congregation,  nor  with  any 
other  Christian  congregation.  The  outside  heathen,  the 
neglecters,  the  non-church-going  classes  —  these  are  round 
about  him ;  and,  whatever  may  be  the  expectations  of  his 
church,  he  has  certainly  some  relation  to  these  people,  and 
some  obligation  concerning  them.     He  may  safely  assume 

1  Faith  and  Criticism,  p.  332.  ^  Mark  x.  45. 


256        CHRISTIAN  >ASTOR   AND   AVORKING   CHURCH 

that  all  the  people  within  reach  of  his  church,  who  are  not 
under  anybody  else's  pastoral  care,  are  under  his  pastoral 
care  —  so  long  at  any  rate  as  they  have  not  made  it  mani- 
fest to  him  in  any  way  that  they  do  not  wish  to  be  cared  for 
by  him.  This  may,  in  some  cases,  seem  to  put  a  tremen- 
dous burden  upon  him;  doubtless  it  will;  but  no  pastor 
Avill  be  willing  to  admit  that  there  are  any  human  beings 
within  the  reach  of  his  church  for  whom  no  representative 
of  Christ  deems  himself  responsible. 

If  there  are  other  churches  and  pastors  in  the  vicinity, 
some  part  of  the  responsibility  for  these  unchurched  mul- 
titudes midoubtedly  belongs  to  them,  and  the  pastor  will 
be  wise  if  he  shall  persuade  them  to  share  it  with  him. 
If  they  will  divide  the  district  with  him,  setting  off  to  him 
a  certain  territory,  his  burden  will  be  lightened. 

His  first  duty  to  the  parish  thus  put  under  his  special 
care  is  to  get  acquainted  with  it.  The  problem  of  "reach- 
ing the  masses,"  as  it  is  called,  now  confronts  him.  That 
phrase  is  one  which  always  has  an  unpleasant  sound;  it 
should  always  be  confined  w^ithin  quotation  marks.  It  is 
to  be  hoped  that  the  wise  pastor  will  never  try  to  "reach 
the  masses."  One  reason  of  church  neglect  is  that  men 
have  been  thought  of  and  talked  of  too  much  as  "  masses." 
They  are  inclined  to  resent  that  pliraseology  and  all  that 
it  implies.  They  are  not  to  be  blamed.  Most  of  us  know 
that  we  are  not  "  masses  "  and  we  do  not  wdsh  to  be  con- 
sidered as  such.  Every  human  being  greatly  prefers  to  be 
regarded  as  a  person,  with  a  name  and  an  individuality  of 
his  own.  If  the  men,  women,  and  children  dwelling  in  the 
territory  for  which  the  pastor  has  now  become  responsible, 
shall  present  themselves  before  his  thought  as  individuals, 
rather  than  as  "  masses,"  he  will  be  much  more  likely  to 
"  reach  "  them. 

He  is  likely  to  over-estimate,  somewhat,  the  extent  of  the 
absolute  neglect  within  his  parish.  The  great  majority  of 
the  families  in  the  worst  districts  of  our  American  cities, 
will  claim  to  be  connected  with  some  church.  Thi'ee 
Christian  ministers  of  different  denominations,  canvassed 
together  very  carefully  a  large  district  in  an  American 


PARISH   EVANGELIZATION  257 

city,  inhabited  l)y  the  lower  middle,  and  well-to-do  work- 
ing classes,  and  only  about  twelve  per  cent,  of  that  popu- 
lation would  confess  that  they  were  outside  the  churches. 
It  is  probable  that  less  than  twenty-five  per  cent,  of  the 
population  of  any  city  east  of  the  Mississippi  would  make 
that  admission.  This  shoAvs,  if  it  is  true,  tliat  the  aliena- 
tion of  the  multitudes  from  the  churches  is  not  so  hopeless 
as  it  is  often  supposed  to  be.  For  even  if  the  relation  of 
many  of  these  people  to  the  churches  is  very  slight  indeed, 
the  fact  that  they  are  inclined  to  claim  such  relation  indi- 
cates that  there  is  in  their  hearts  no  inveterate  hostility  to 
the  churches. 

That  tlie  relation  of  many  of  these  people  to  the  churches 
is  very  slight  indeed,  the  minister  will  soon  discover.  Many 
of  them  are  connected  only  through  their  children,  who 
attend  some  mission  Sunday-school.  Even  those  working 
men  whose  complaint  of  the  church  is  most  bitter,  are 
thus,  very  commonly,  connected  with  the  churches.  The 
children  of  these  men  are  apt  to  be  found  in  Sunday- 
school  ;  the  mother,  probably,  does  not  feel  quite  willing 
to  be  wholly  separated  from  the  offices  and  influences  of 
the  church.  People  of  whom  he  has  never  heard  are  often 
reported  to  a  city  pastor  as  saying  that  they  attend  his 
church ;  he  need  not  always  on  this  account  accuse  him- 
self of  pastoral  neglect ;  probably  these  are  people  who 
once  in  a  while  come  in  to  an  evening  service ;  who  like 
his  church  better  than  any  otlier,  and  would  call  on  him  if 
there  were  a  funeral  in  the  family.  The  number  of  these 
semi-attached  persons  is  very  large  —  much  larger,  prob- 
ably, than  the  number  of  those  who  announce  themselves 
as  non-church-goers.  And  the  great  majority  of  them  may 
be  regarded  as  practically  outside  the  churches  —  as  lost 
sheep  of  the  house  of  Israel. 

The  minister's  first  problem  is  to  get  acquainted  with 
this  unchurched  contingent.  By  this  is  not  meant  that  he 
must  personally  visit  all  these  families ;  though  that,  if 
he  can  find  time  to  do  it,  would  be  most  productive  labor. 
There  is  nothing  which  Christian  ministers  need  more 
than  just  such  intimate,  personal  acquaintance  with  the 

17 


258        CHKISTIAN   FASTOR   AND    WORKING   CHURCH 

people  who  do  not  come  to  church.  The  minister  ought 
to  be  able  to  see  life  from  their  point  of  view ;  to  learn, 
by  actual  contact  with  their  mincls,  what  are  their  mental 
habits  and  tendencies.  If,  however,  the  church  is  doing 
the  work  which  it  ought  to  do  in  this  field,  the  minister 
will  have  all  that  he  can  do  to  care  for  those  who  are  thus 
brought  in ;  and  the  work  of  visitation  and  invitation 
should,  in  large  churches,  be  assumed  by  the  church.  It 
is  the  minister's  task  to  see  that  the  work  is  done.  Nor 
can  it  well  be  delegated  to  city  missionaries  and  paid 
visitors.  The  real  significance  of  the  work  is  lost  when  it 
is  thus  performed  by  proxy.  It  must  always  be  essentially 
a  labor  of  love,  and  love-making  is  not  well  done  by 
proxy.  It  is  only  when  a  genuine  Christian  friendship 
is  expressed  in  such  a  call  that  it  can  be  other  than 
impertinent. 

The  minister  ought  to  see  to  it  then  that  the  non-church- 
goers in  the  vicinity  of  his  church  —  those  for  whom  he 
has  become  responsible  —  have  the  Christian  greetings  of 
the  church  extended  to  them  from  time  to  time.  It  is  not 
necessary  to  persecute  them  with  attentions,  and  those 
who  continue  to  decline  the  invitation  should  be  passed 
by ;  it  is  only  necessary  that  all  the  people  of  the  vicinage 
should  be  kept  aware  of  the  fact  that  a  Christian  chm-ch 
is  there,  that  it  has  not  forgotten  them,  and  that  it  wishes 
to  share  its  best  gifts  with  them. 

For  many  reasons  it  is  vastly  better  that  this  work  of 
visitation  should  be  done  by  the  co-operation  of  all  the 
churches  in  the  neighborhood;  as  it  was  recently  done, 
for  example,  by  the  churches  of  the  east  end  of  Pittsburg. 
There  have  been  many  such  examples.  Then  the  visitors 
of  each  church,  instead  of  seeking  to  gather  into  its  own 
fold  all  those  in  its  territory  who  have  no  church  home, 
find  out  the  denominational  preference  of  each  family 
called  upon,  and  gain  its  consent  to  report  its  name  to  the 
pastor  of  the  nearest  church  of  that  denomination.  The 
effect  of  such  a  co-operative  work  is  good  in  every  way ;  it 
is  a  demonstration  of  Christian  unity  worth  more  than 
weeks  of  tallv  in  union  meetincrs ;  and  it  is  much  more 


PARISH    EVANGELIZATION  259 

effective,  because  the  denominational  preferences  of  these 
outsiders  count  for  much ;  and  the  family  is  more  likely 
to  accept  the  invitation  of  the  minister  with  which  it  is 
thus  put  in  communication  than  that  of  the  church  of 
which  it  has  no  knowledge,  or  against  which  it  may  have 
some  prejudice. 

It  has  been  assumed  that  these  people  may  be  and 
ought  to  be  brought  into  the  churches.  But  this  assump- 
tion Avill  be  challenged.  It  is  impossible,  it  will  be  said, 
to  prevail  upon  them  to  come  into  the  churches ;  they 
will  not  come  to  us  ;  we  must  go  to  them.  Other  agencies 
outside  the  church  must  be  provided  for  the  evangelization 
of  these  people.  We  must  go  down  among  them  and 
plant  mission  churches,  mission  schools,  homes,  refuges, 
and  all  such  saving  agencies.  These  people  are  afraid  of 
our  churches.  The  churches  are,  in  fact,  too  fine  for 
them.  They  would  not  feel  at  home  worshipping  with  us, 
nor  we  with  them.  The  social  stratification  is  a  fact,  and 
it  is  foolish  to  try  to  evade  it.  You  must  adjust  yourself 
to  the  situation. 

All  this  is  urged  by  the  people  who  have  sold  their 
down-town  churches  and  gone  up  to  worship  on  the  aven- 
ues, urged  with  the  emphasis  of  conviction.  Some  of  us 
have  listened  well  but  we  are  not  yet  convinced.  To  say 
that  we  do  not  feel  the  force  of  this  reasoning  would  be 
inaccurate.  We  feel  it  as  keenly  as  we  feel  the  force  of 
the  east  wind  in  April.  We  feel  the  weight  of  it  as  we 
feel  the  weight  of  a  muggy  atmosphere  in  the  dog-days. 
But  we  cannot  aver  that  our  faith  is  strengthened  or  our 
hope  invigorated  by  it.  It  is  not  necessary  to  speak  dis- 
respectfully about  mission  schools,  or  mission  churches. 
Many  good  people  are  engaged  in  such  enterprises,  and  it 
would  be  highly  uncharitable  to  censure  them.  But  there 
are  vigorous  churches  which  have  never  yet  found  it  wise 
to  propose  the  establishment  of  what  are  commonly  known 
as  missions.  These  churches  are  engaged  in  planting 
Christian  institutions ;  but  they  are  not  missions,  in  name 
or  in  fact.  They  are  founding  Sunday-scliools  in  suitable 
localities,  but  these  are  not  mission  Sunday-schools ;  care 


260        CHRISTIAN   pAsTOK   AND   WORKING   CHURCH 

has  been  taken  to  avoid  calling  them  by  that  name  or 
giving  them  that  character ;  the  expectation  is  that  they 
Avill  become  churches. 

In  the  first  place,  these  churches  do  not  go  into  the 
heart  of  any  degraded  district  to  find  a  site  for  their 
Christian  enterprises.  It  seems  to  them  wiser  to  select 
a  place  near  the  border  of  such  a  district,  at  a  mediating 
point  between  the  more  fortunate  and  the  less  fortunate 
classes.  If  the  church  is  to  do  this  work  of  mediation,  it 
is  important  that  its  purpose  should  be  distinctly  signal- 
ized by  the  selection  of  its  site.  If  it  goes  up  on  the 
avenue  and  purchases  a  very  expensive  location,  that  is  a 
distinct  advertisement  of  the  kind  of  church  it  intends  to 
be.  It  will  be  perfectly  true  of  the  church  which  stands 
on  this  ground,  that  the  peoj^le  in  the  tenement  houses 
will  not  feel  at  home  in  it.  If,  on  the  other  hand,  a  site 
is  chosen  in  the  midst  of  the  squalor  and  filth  of  some 
poverty-stricken  district,  everybody  knows  that  this  can 
only  be  a  mission ;  that  self-support  is  not  looked  for ; 
that  it  is  a  purely  gratuitous  ministration  on  the  part  of 
certain  rich  Christians  to  the  spiritual  needs  of  this  neg- 
lected neighborhood;  and  if  there  are  any  thoroughly 
self-respecting  poor  people  in  that  precinct,  they  will  be 
inclined  to  keep  away  from  it. 

A  chapel  built  on  the  edge  of  such  a  district,  but  just 
outside  it,  appeals  quite  as  strongly  to  the  poorest  people 
in  it  as  if  it  stood  in  the  midst  of  them,  perhaps  more 
strongly.  They  would  willingly  walk  a  few  squares 
further  for  the  sake  of  worshipping  in  a  more  decent  place. 
Very  few  of  them  expect  to  remain  in  this  squalor ;  they 
do  not  regard  it  as  their  natural  habitat,  and  they  are  more 
than  willing  to  be  reminded  once  a  week  that  their  inter- 
ests do  not  all  centre  here.  If  the  chapel  can  draw  the 
people  out  of  the  slums  a  few  times  every  week,  into 
cleaner  neighborhood  and  better  air,  it  will  do  them  a 
good  service.  They  will  go  back  to  that  dirt  every  time 
a  little  more  unwillingly.  And  there  is  no  serious  diffi- 
culty in  inducing  the  people  of  these  districts  to  come  to 
the  churches  which  stand  near  them  but  not  in  them.     It 


PARISH   EVANGELIZATION  261 

is  usually  a  matter  of  a  few  f ui-longs  or  even  rods ;  the 
squalid  areas  are  generally  in  surprisingly  close  neighbor- 
hood to  the  abodes  of  comfort. 

When  the  chapel  or  church  is  thus  located,  Avhen  it 
stands  as  tiie  mediator  between  the  rich  and  the  poor, 
reaching  one  hand  to  the  people  who  dwell  in  the  respect- 
able residence  streets,  and  the  other  toward  those  who  hive 
in  the  tenement  houses,  its  character  and  work  are  at  once 
determined.  It  must  not  be  a  "  mission  "  ;  the  eleemosynary 
features  of  its  work  cannot  be  thrust  into  the  foreground ; 
it  must  be  a  people's  church,  a  church  for  all  sorts  and 
conditions  of  men,  where  the  rich  and  poor  meet  together, 
confessing  the  Lord  who  is  the  Maker  of  them  all.  It 
hopes  to  di-aw  into  its  fellowship  enough  of  the  dwellers 
in  the  respectable  streets  to  give  it  the  needful  financial 
strength,  and  enough  of  trained  intelligence  to  give  it  wise 
guidance,  and  enough  of  the  surrounding  poverty  and  need 
to  give  it  a  good  field  for  work  within  its  own  congregation, 
or  at  any  rate  within  those  circles  which  will  open  directly 
out  of  its  own  congregation.  This  plan  has  been  kept 
distinctly  in  mind  by  some  churches,  in  their  evangelistic 
work,  and  experience  has  justified  it.  The  Sunday-schools 
thus  started  have  become  churches  ;  they  are  not  rich  man's 
churches,  and  can  never  be ;  they  are  people's  churches ; 
and  that  is  the  only  kind  of  church  which  has  any  right  to 
exist.  All  classes  come  together  in  them  and  learn  in 
them  the  lessons  of  mutual  respect  and  of  self-respect. 
Poor  people  who  are  not  paupers  have  exactly  the  same 
rights  in  them  as  their  more  fortunate  neighbors  enjoy ; 
the  poorest  prefer  to  belong  to  churches,  membership  in 
which  is  not  a  badge  of  mendicancy. 

It  may  be  said  that  there  are  areas  of  poverty  in  some  of 
our  cities  so  large  that  it  would  be  hopeless  to  try  to  draw 
the  people  away  from  them ;  that  churches  and  cha[)els 
must  be  established  in  them ;  and  that  these  must  needs 
have  the  character,  if  not  the  name  of  missions.  The 
geographical  statement  may  be  true,  but  the  ecclesiastical 
inference  does  not  follow.  It  is  not  necessary  tliat  chapels 
or  churches  thus  located  should  be  missions.     They  may 


262        CITRISTIAN  PASTOR  ANB  WORKING   CHURCH 

be  colonies.  It  is  possible  for  members  of  Christian 
chiu'ches  to  be  actuated  by  motives  not  less  Cluistian  than 
those  which  have  inspired  the  founders  of  the  college  and 
university  settlements.  It  is  possible  for  Cliristians  of 
wealth  and  education  to  care  enough  for  the  welfare  of 
the  people  of  the  neglected  districts  to  be  willing  to  go 
and  live  among  them.  Of  coiu^se,  this  would  mean  that 
the  sanitary  conditions  of  those  districts  would  be  sharply 
looked  after,  for  it  would  not  be  right  for  the  well-to-do 
Christians  to  take  their  families  into  these  precincts  unless 
they  were  made  habitable ;  and  thus  their  very  advent 
would  brinqf  savino-  health  to  their  new  neio-hbors. 

The  churches  thus  formed  by  colonies  in  the  neglected 
districts  would  differ  widely  from  what  are  now  known  as 
mission  churches.  The  edifices  would  doubtless  be  plain, 
but  they  would  be  tasteful  and  comfortable ;  the  minister 
would  be  a  man  of  intelligence ;  the  services  would  be  de- 
corous and  orderl}-.  But  the  important  feature  would  be 
the  footing  of  neighborliness  upon  which  the  worshippers 
and  the  workers  would  stand  together.  The  leaders  in  this 
enterprise,  the  teachers  in  this  Sunday-school,  would  not 
be  hired  men  and  women  sent  down  here  to  perform  a 
certain  work  of  charity;  nor  would  they  be  occasional 
visitants,  letting  themselves  down,  as  it  were,  once  or 
twice  a  week,  out  of  some  higher  realm  of  social  life,  to 
minister  to  the  poor,  whose  coming  was  felt  to  be  an  act  of 
condescension  ;  they  would  be  neighbors  and  acquaintan- 
ces, whom  the  poor  people  met  every  day  upon  the 
street,  and  with  whom  they  were  identified  in  many  other 
tilings  besides  the  relioious  services.  The  social  contact 
of  these  classes  with  each  other  could  not  but  be  of  great 
benefit  to  both  of  them.  Gentleness  and  refinement  would 
be  taught  in  the  only  way  in  which  they  can  be  taught ; 
and  respect  for  labor  and  sympathy  for  the  laborer  would 
become  something  more  than  a  sentiment.  What  oppor- 
tunities, too,  of  orenuine  charitv  would  come  dailv  to  these 
Christians,  through  their  close  acquaintance  with  their 
needy  brethren  !  And  how  beautifully  Avould  the  bonds 
of  social  peace  be  woven  by  such  organizations  as  these  I 


PARISH  EVANGELIZATION  263 

If  there  had  1)een  as  many  as  twenty  such  churches, 
phanted  by  Christian  colonies,  in  tlie  poorer  wards  of 
New  York,  how  different  would  be  the  social  conditions 
of  that  great  city !  One  such  colony  would  be  a  far  better 
safeguard  against  anarchy  than  one  hundred  policemen. 

This,  then,  is  the  shape  which  we  could  wish  to  see  our 
Christian  work  taking  in  the  cities.  No  one  ought  to 
speak  disrespectfully  of  missions ;  but  they  seem  to  be  an 
impotent  device.  It  is  clear  that  they  cannot  meet  the 
demand.  Their  work,  at  best,  is  sketchy  and  superficial ; 
they  "heal  the  hurt  of  the  daughter  of  my  people  "  very 
slightly. 

A  few  years  ago  the  present  writer  walked  through 
some  of  the  worst  parts  of  East  London,  in  company  with 
an  alderman  of  the  London  County  Council,  who  is  also  pas- 
tor of  a  Congregational  church  in  one  of  the  working-class 
districts  of  the  metropolis.  This  pastor  was  thoroughly 
informed  respecting  the  social  and  religious  conditions  of 
the  great  city,  and  his  comments  on  what  appeared  were 
full  of  instruction.  In  the  course  of  the  walk  we  came 
upon  a  mission  chapel,  planted  by  another  Congregational 
church,  in  one  of  the  worst  corners  of  that  section.  "  See," 
said  the  pastor,  "  here  is  Doctor  Blank's  mission.  Can 
you  not  perceive,  by  the  very  look  of  it,  that  it  has  very 
little  relation  to  the  life  of  these  people  ?  One  does  not 
wish  to  say  a  word  against  such  a  work  as  this  ;  these 
people  are  trying  to  do  good  here;  but  the  sum  of  what 
they  accomplish  is  infinitesimal.  They  come  down  here 
once  or  twice  a  week ;  they  are  here  for  an  hour  or  two  at 
a  time ;  they  sing  and  preach  and  pray ;  their  services 
make  a  little  emotional  ripple  in  the  lives  of  these  people, 
and  then  they  go  away.  Some  thoughts  of  a  better  life, 
some  wishes  for  strength  and  purity  are  awakened  in  the 
hearts  of  those  who  hear,  but  how  can  such  feeble  impulses 
struggle  into  life  in  such  an  environment?  You  might  as 
well  plant  a  violet  between  these  curbstones.  The  girls 
in  that  Sunday-school  sleep,  most  of  them,  in  apartments, 
where  from  half  a  dozen  to  a  dozen  people  are  huddled 
promiscuously  together,  male  and  female,  married  and  un- 


264        CHRISTIAN  PASTOR  AND   WORKING   CHURCH 

married.  Tliey  know  nothing  about  privacy ;  modesty  is 
an  unknown  word  and  an  impossible  conception.  How 
can  you  teach  such  people  in  Sunday-school  how  to  be 
good?  How  much  can  an  agency  like  this  do  to  lessen 
or  purify  the  deep  and  dismal  flood  of  vulgarity  and 
brutality  and  vice  and  crime  which  sweeps  forever 
through  these  streets  ? "  The  pastor  must  not  be  held 
responsible  for  all  the  language  of  this  report,  but  this 
is  the  substance  of  what  he  said.  As  we  walked  on, 
we  soon  came  to  another  building,  in  the  same  neighbor- 
hood, of  which  much  is  known,  and  concerning  which  no 
such  doubtful  verdict  could  be  spoken.  That  was  Toynbee 
Hall,  the  first  of  the  university  settlements.  Toynbee 
Hall  may  not  be  an  ideal  institution ;  doubtless  its  meth- 
ods might  be  in  many  ways  improved ;  but  this  must  be 
said  of  it,  that  it  has  made  a  perceptible  change  in  the 
face  of  the  neighborhood  in  which  it  stands.  There  are  a 
great  many  homes  in  that  neighborhood  which  are  cleaner 
and  happier  because  of  it ;  the  gracious  and  kindly  com- 
panionship of  Mr.  and  Mrs.  Barnett  and  the  young  gentle- 
men who  live  here  with  them,  has  done  a  great  deal  to 
sweeten  the  atmosphere  of  Whitechapel. 

There  are  quite  a  number  of  colonies  like  this  in  other 
parts  of  London,  and  in  several  of  our  American  cities, 
whose  influence  upon  the  vicinage  has  been  quite  percepti- 
ble. But  these  college  settlements  are  lacking,  after  all, 
in  the  finest  and  strongest  influence.  They  are  mainly 
composed  of  young  men  or  women,  who  live  all  together  in 
one  house,  and  who  are  manifestly  only  sojourners  in  the 
neighborhood  ;  they  are  here  to  stay  for  a  little  while,  but 
not  to  live.  Their  life  is  club  life,  and  not  family  life. 
It  is  far  closer  to  the  life  of  the  neighborhood  than  that  of 
the  workers  in  the  average  mission,  but  the  relation  of 
these  individuals  to  the  people  round  about  them  is  felt 
to  be  but  temporary.  Besides,  these  are  young  people, 
with  but  limited  experience  of  life,  and  there  is  much  in 
the  daily  history  of  many  of  these  families  into  which  they 
cannot  enter.  We  know  hoAV  heartily  and  heroically  they 
have   thrown    themselves   into    the    work,    especially   the 


PARISH   EVANGELIZATION  265 

young  women ;  but  there  are  many  things  which  an  ex- 
perienced matron  coukl  do  for  these  mothers  and  these 
chiklren  which  a  young  girl  could  not  undertake.  And  a 
group  of  families,  living  in  such  a  neighborhood,  would 
affect  the  life  of  the  neighborhood  in  many  ways  far  more 
directly  and  beneficently  than  the  best  regulated  club 
could  possibly  do. 

All  this  will  seem  quixotic  and  chimerical  to  many. 
They  will  not  be  able  to  conceive  of  the  possibility  of  such 
devotion.  "  Hoav,"  they  will  ask,  "  could  you  expect  in- 
telligent and  cultivated  families  to  exile  themseives, 
socially,  after  this  manner  ?  It  is  all  very  well  for  young 
and  unmarried  people  to  go  away  and  live  in  such  places 
for  a  few  months  or  years,  but  to  ask  families  to  take  up 
their  residence  there  is  a  very  different  thing.  Could  you 
expect  well-bred  fathers  and  mothers  to  deprive  their  chil- 
dren as  well  as  themselves  of  the  advantages  of  refined 
society  ?  " 

To  all  this  it  may  be  answered  that  it  is,  indeed,  diffi- 
cult to  say  just  how  much  you  can  expect  in  the  way  of 
sacrifice  of  good  Christians  in  these  days ;  yet  it  does  not 
appear  that  this  is,  after  all,  such  a  very  heroic  adven- 
ture. It  is  no  more  than  we  expect  of  every  missionary 
Avho  goes  to  Calcutta  or  Hong-kong ;  indeed  most  of  these 
foreign  missionaries  would  be  glad  if  their  exile  was  no 
more  absolute,  and  the  discomforts  and  dangers  of  their 
lives  were  no  greater  than  a  residence  in  the  Eleventh 
Ward  of  New  York  or  the  North  End  of  Boston  would 
require  of  them.  These  colonists  in  the  destitute  districts 
of  our  American  cities  would  not,  in  fact  be,  wliolly  cut 
off  from  intercourse  with  their  fellow  men  ;  they  could 
easily  keep  themselves  in  touch  with  all  that  was  really 
helpful  in  the  life  of  the  city.  If  the  colony  consisted  of 
a  dozen  or  twenty  families  of  the  class  supposed,  they 
would  have  among  themselves  some  excellent  society. 
Doubtless  their  life  would  be  far  simpler  than  if  they 
lived  on  the  avenues  ;  would  that  be,  to  intelligent  fathers 
and  mothers,  a  real  objection  ?  Would  not  release  from 
the  extravagances  and  artificialities  of  city  life  be  a  great 


266         CHEISTIAN   PASTOK   AND   WORKING   CHURCH 

gain  to  them  and  to  their  children  ?  Suppose  that  these 
families  were  compelled,  by  such  a  change  of  their  en- 
vironment, to  live  a  little  more  within  themselves  —  to 
get  a  little  better  acquainted  with  one  another,  —  would 
that  be  an  unmitigated  misfortune  ?  On  the  whole,  there 
is  some  reason  to  say  that,  looking  at  the  matter  from  the 
view-point  of  the  family's  highest  good,  the  sacrifices  in- 
volved in  such  an  enterprise  are  not  without  their 
compensations. 

At  any  rate,  it  is  not  easy  to  discover  any  other  ade- 
quate solution  of  the  problem  of  city  evangelization  than 
this  plan  of  colonization,  or  something  which  involves  the 
same  principle.  These  neglected  districts  are  what  they 
are  to-day  because  the  churches  have  deserted  them.  That 
was  a  great  crime  —  treachery  to  Christ  and  his  gospel. 
There  is  only  one  way  to  atone  for  it.  The  people  who 
have  abandoned  these  districts  must  go  back  and  occupy 
them.  If  this  involves  some  sacrifice,  we  must  not  won- 
der ;  but  we  need  not  be  so  faithless  as  to  think  that  none 
can  be  found  to  make  the  sacrifice.  We  may  trust  that 
there  is  enough  of  Christly  love  and  consecrated  purpose 
in  the  church  to  do  this  work,  if  the  thought  of  the  people 
can  only  be  turned  toward  it. 

These  suggestions  as  to  the  extension  of  the  work  of  the 
church  to  the  districts  for  whose  evangelization  it  holds 
itself  responsible  are  offered  with  some  confidence.  It  is 
true  that  they  involve  a  considerable  revision  of  current 
habits  of  thought  and  current  evangelistic  methods,  but 
this  may  be  the  first  requisite  of  successful  evangelism. 
The  full  and  frank  recognition  of  the  clear  implications  of 
the  Christian  law  is  not  readily  yielded.  The  church  has 
been  trying,  too  long,  to  apply  the  Sermon  on  the  Mount 
in  a  narrow  and  partial  way  to  the  problems  before  it.  It 
has  not  been  willing  to  go  after  the  lost  sheep  into  the 
wilderness ;  it  has  preferred  to  send  delegates.  It  has  a 
great  deal  to  learn  of  the  very  rudiments  of  its  high 
calling. 

Without  resorting  either  to  colonization  or  the  planting 
of   Christian   institutions   which   shall   be   self-sustaining 


PARISH  EVANGELIZATION  267 

rather  than  eleemosynary,  the  church  may  often  do  much 
within  its  own  gates  for  the  evangelization  of  its  neighbor- 
hood. Many  churches  attended  mainly  by  the  well-to-do 
classes  are  in  ijlose  proximity  to  districts  inhabited  by  the 
very  poor.  It  is  true  that  the  stampede  of  the  churches 
from  these  districts  where  poverty  and  sorrow  and  spirit- 
ual need  abound  has,  of  late  years,  presented  to  the  angels 
a  melancholy  spectacle ;  but  there  are  still  many  churches 
whose  location  would  enable  them  to  enter  in  an  effective 
way  upon  the  work  of  evangelization.  There  is  a  large 
population  within  easy  reach  of  them  in  the  alleys  and  the 
upper  stories  of  the  business  blocks.  These  people  can  be 
brought  into  the  churches  if  they  are  wanted  there.  Some 
effort  will  be  needed,  no  doubt,  to  convince  them  that  they 
are  wanted,  but  not  more  than  would  be  needed  to  estab- 
lish and  maintain  a  separate  building  for  their  use.  Says 
Bishop  Hurst : 

"  The  drift  of  the  city  churches  is  always  toward  the 
cleaner,  less  packed,  and  less  commercial  parts  of  the  city. 
All  through  this  century  the  attraction  in  New  York  has 
been  northward.  When  the  strong  church  moves  away,  a 
weak  one  is  left  behind.  It  seems  to  need  but  little  care. 
A  scanty  allowance  is  left  for  it.  So  much  is  needed  for 
the  new  church  elsewhere,  and  it  must  be  so  fine,  that  the 
old  church  soon  becomes  a  mere  skeleton.  Little  the 
people  think  that  for  the  power  to  build  the  new  the 
obligation  is  due  to  the  old ! 

"  In  Rome  it  is  never  thought  of,  that,  because  St. 
Peter's  has  to  be  reached  by  a  bridge,  and  to  reach  the 
bridge  one  must  go  through  dark  and  filthy  streets,  there- 
fore St.  Peter's  must  not  be  thought  of  as  a  sanctuary. 
The  mere  fact  that  it  is  St.  Peter's  makes  it  an  attraction. 
In  Vienna,  St.  Stephen's  is  in  the  midst  of  darker  and  more 
repellent  streets ;  yet  it  is  never  urged  against  it  that 
it  is  too  far  down  town,  and  not  in  the  West  End.  In 
Berlin  and  in  Paris  the  same  rule  applies.  St.  Paul's  in 
London,  is  surrounded  still,  as  centuries  ago,  by  small 
shops,  while  the  city  stages  and  cabs  run  around  it,  and 
make  a  perpetual  din  on  every  side.     Yet  people  go  from 


268        CHRISTIAN  PASTOR  AND   WORKING   CHURCH 

palace  and  noble  residence  far  away  to  get  to  that  beauti- 
ful temple.  St.  Margaret's  and  Westminster  are  by  no 
means  in  the  midst  of  tine  residences.  Yet  all  these  places 
are  visited  by  the  people  of  every  class.  Why  should  we 
cry  that  the  churches  must  follow  the  people  ?  "  ^ 

The  assumption  that  poor  people  cannot  be  enticed  into 
a  comfortable  and  pleasant  place  of  public  worship  is  one 
that  needs  to  be  challenged.  It  is  to  be  feared  that  the 
unwillingness  is  largely  imputed  to  them  by  those  who 
in  their  hearts  would  rather  not  have  them  come.  That 
is  a  strange  sight,  which  is  frequently  seen  in  England, 
of  ministers  and  evangelists  standing  on  the  front  steps 
of  churches  and  preaching  to  a  little  group  of  wayfarers 
gathered  about  them  in  the  street.  Why  are  these  listen- 
ers afraid  or  disinclined  to  cross  the  threshold?  If  bar- 
riers are  there  which  they  cannot  cross,  is  it  not  the  first 
business  of  the  church  to  tear  them  down  ? 

The  whole  enterprise  of  street  preaching,  as  carried  on 
by  organized  bands  of  Christian  church-members,  appears 
to  be  a  sad  confession  of  failure  on  the  part  of  the  church. 
So  far  as  these  services  are  intended  to  bring  people  into 
the  churches  they  may  have  some  value ;  but  the  impres- 
sion which  they  make  upon  the  casual  listener  does  not 
usually  convey  this  as  the  primary  intention.  They  are 
rather  an  attempt  to  reach  with  the  Gospel  those  between 
whom  and  the  churches  there  is  a  great  gulf  fixed.  It  is 
possible  that  some  hearts  are  touched  by  these  street 
sermons,  but  how  superficial  and  fleeting  are  their  influ- 
ence I  What  these  poor  people  need  above  everything 
else  is  friendship  —  the  kind  of  friendship  which  the 
church,  in  the  ideal  of  its  Founder,  undertakes  to  provide. 
It  is  not  truth,  it  is  not  even  Gospel  truth,  ever  so  patheti- 
cally uttered,  it  is  love  that  is  the  fulfilling  of  the  law. 
What  these  people  want  is  love,  and  such  social  relations 
with  their  Christian  neighbors  as  shall  allow  the  expression 
of  this  love.  To  be  preached  to  is  not  the  thing  they  are 
hungry  for,  but  to  be  known  and  cared  for.  And  there- 
fore the  church  which  stands  near  to  a  neighborhood  where 

1  National  Perils  and  Opportunities,  p.  107. 


PARISH   EVANGELIZATION  269 

numbers  of  sucli  people  live  has  a  great  opportiiiiit}^  Its 
work  cannot  be  done  by  sending  bands  of  its  young  people 
about  to  stand  on  the  corners  of  tlie  streets  and  speak  and 
sing  to  those  who  are  passing,  but  rather  by  sending  its 
best  and  its  bravest  out  two  by  two  into  the  streets  and 
the  highways,  the  attics  and  the  cellars  to  constrain  them 
to  come  into  its  own  sanctuary,  and  by  providing  such  a 
welcome  for  them  that  when  they  do  come  in  they  shall 
feel  themselves  to  be  among  friends.  Doubtless  special 
services  of  one  kind  or  another  will  need  to  be  arrancfed 
for  them ;  and  many  new  measures  adopted  for  their 
instruction  and  edification  ;  the  church  will  need  to  exer- 
cise all  its  invention  upon  this  problem  of  manifesting  its 
fellowship  to  those  whom  Christ  reckons  as  "  the  least  of 
these  [his]  brethren." 

The  families  thus  gathered  into  the  Sunday-school  or 
the  church  need  careful  shepherding,  and  it  is  far  better 
that  it  should  be  done  by  members  of  the  church,  in  an 
unofficial  way,  than  by  paid  visitors.  The  pastor  may 
wisely  assign  to  each  of  the  women  of  the  church  who 
will  undertake  the  care,  two  or  three  of  these  families  as 
her  special  charge.  She  should  be  instructed  to  call  on 
them  not  as  a  committee  or  a  delegate,  but  as  a  Christian 
friend,  desirous  of  making  their  acquaintance  and  of  enter- 
ing into  relations  of  Christian  friendship  Avith  them.  She 
must  not  go  as  an  almoner  of  charity,  searching  out  their 
penury  and  offering  assistance ;  that,  in  most  cases,  is  the 
very  thing  to  be  avoided.  When  she  becomes  the  Lady 
Bountiful,  and  they  the  pensioners  upon  her  bounty,  the 
relation  is  apt  to  be  vitiated.  She  must  rather  seek  to 
preserve  between  herself  and  them  the  friendship  which 
rests  on  mutual  respect.  If  relief  is  needed  she  had  better 
see  that  it  reaches  them  through  some  other  channel.  If 
she  can  become  a  trusted  friend,  giving  them  at  all  times 
counsel  and  sympathy,  aiding  them  in  securing  employ- 
ment and  in  helping  themselves,  winning  their  confidence, 
and  stimulating  their  self-respect  and  indcijendence,  the 
service  that  she  will  render  them  will  be  one  of  the  high- 
est value.     Work  of  this  kind  is  proposed  by  the  charity 


270        CHEISTIAK   PASTOR   AND   WOKKING   CHUKCH 

organization  societies,  and  much  good  work  of  this  kind 
is,  undoubtedly,  done  by  them :  but  it  is  above  all  things 
important  that  the  Christian  churches  should  count  it 
their  chief  work  —  a  work  of  which  no  other  organization 
can  possibly  relieve  them. 


CHAPTER  XII 

THE   SOCIAL  LIFE  OF  THE   CHURCH 

In  our  study  of  the  constitution  of  the  church  we  have 
found  that  it  is,  primarily,  a  social  organization,  and  that 
the  bond  which  holds  it  together  must  be  the  mutual  love 
of  its  members.  The  fundamental  law  of  the  church  as  a 
social  organization  is  well  expressed  by  the  apostle  Paul 
in  these  words :  "  Now  we  that  are  strong  ought  to  bear 
the  infirmities  of  the  weak,  and  not  to  please  ourselves. 
Let  each  one  of  us  please  his  neighbor  for  that  which  is 
good,  unto  edifying.  For  Chiist  also  pleased  not  him- 
self. .  .  .  Wherefore  receive  ye  one  another,  even  as 
Christ  also  received  you,  to  the  glory  of  God.^ 

This  is  the  paraphrase  and  the  amplification  of  the  new 
commandment  of  Christ  —  "  that  ye  love  one  another  as 
I  have  loved  you."^  If  the  doctrine  of  justification  by 
faith  is,  theologically,  articulus  stantis  vel  cadentis  ecclesice, 
it  is  no  less  true  that  of  Christian  society  the  only  sure 
foundation  is  Christ's  law  of  brotherhood.  When  this 
law  is  disregarded  or  set  at  nought  in  the  practical  work- 
ing of  the  body,  it  ceases  to  be  a  Christian  church.  It 
may  be  a  school  of  sound  theology ;  it  may  be  a  popular 
preaching  place ;  it  may  be  a  place  of  polite  resort ;  but 
it  is  not  any  longer  a  church  of  Clmst. 

If  Paul's  statement  is  true,  the  church  relation  implies 
acquaintance  and  friendship  on  the  part  of  the  members  of 
the  church.  "  Wherefore  receive  ye  one  another  as  Christ 
also  received  you,  to  the  glory  of  God."  ^  This  word 
"receive"  means  much.  Undoubtedly  its  connotation  is 
social.  It  signifies  more  than  merely  standing  up  before  the 
communion  table  when  new  members  are  admitted ;  more 

1  Rom.  XV.  1,  2,  3,  &  7.  2  j^im  xv.  12.  ^  Rom.  xv.  7. 


272         CHEISTIAN   PASTOR   AND   WORiaNG  CHURCH 

than  sitting  together  once  a  week,  beneath  the  same  church 
roof ;  more  than  having  a  speaking  acquaintance  with 
v<  members  of  the  church.  The  primary  sense  of  the  word 
here  translated  "  receive,"  is  to  take  another  by  the  hand  and 
draw  him  toward  yourself  ;  and  tlie  delinitions  of  the  word 
are  these  :  "  To  take  to  one's  company,  intercourse,  house  ; 
to  receive  to  oneself ;  to  admit  to  one's  society  and  fellow- 
ship ;  to  receive  and  treat  with  kindness."  ^  This,  then,  is 
the  duty  which  Paul  commands  the  Roman  Christians  to 
practise  toward  one  another.  In  the  church  he  expects 
that  there  will  be  friendship  and  social  intercourse  among 
the  members ;  the  church  is  to  be  a  genuine  sodality. 
Various  social  organizations  exist  at  the  present  day,  some 
open,  others  secret,  whose  members  are  bound  together  by 
vows  of  fellowship  and  fraternity.  But  none  of  these 
contemplate  a  closer  fellowship,  a  more  hearty  fraternity 
than  Christ  designed  to  be  the  bond  of  union  among  the 
members  of  his  church.  This  view  of  the  relationship  of 
church  members  may  seem  to  some  extravagant  and  vi- 
sionary. Be  this  as  it  may,  it  is  the  view  which  Christ 
and  all  his  apostles  held  and  enforced  by  precept  and  by 
practice  ;  it  is  the  only  view  to  which  any  countenance  is 
given  in  the  New  Testament. 

It  may  be  said  that  this  implies  a  sort  of  communistic  or 
agrarian  equality  and  that  this  is  contrary  to  the  teachings 
of  Christianity.  It  is  true  that  the  New  Testament  does  not 
teach  state  socialism,  as  that  term  is  commonly  understood, 
nor  does  it  encourage  communism.  Even  the  first  chapters 
of  the  Acts  of  the  Apostles,  if  rightly  interpreted,  do  not 
sanction  the  abolition  of  private  property,  and  the  establish- 
ment of  communistic  societies.  The  family  is  exalted  in 
the  New  Testament ;  Christianity  glorifies  and  establishes 
the  family ;  the  preservation  of  the  family  as  a  social  unit 
requires  the  accumulation  of  private  property ;  and  the 
existence  of  private  property  involves  disparity  of  con- 
ditions. If  industry  and  traffic  are  free  to  all,  there  will 
be  inequality  in  men's  estates.  The  inequality  in  men's 
■  temporal   conditions   results   largely   from   differences   in 

1  Robinson's  Greek  Lexicon  of  the  New  Testament. 


THE   SOCIAL   LIFE   OF   THE   CHURCH  273 

their  natural  powers  and  capacities.  Christianity  does  not 
change  these  natural  capacities,  and  does  not,  of  course, 
changre  the  results  that  flow  from  them.  It  does  not  make 
all  men  alike  either  in  gifts  or  in  possessions.  The  Chris- 
tian morality  assumes  that  there  will  be  rich  and  poor, 
strong  and  weak,  coarse  and  fine,  fast  and  slow,  all  living 
together  in  the  same  society ;  it  does  not  undertake  to 
abolish  such  distinctions,  but  only  to  establish  a  law  by 
which  all  these  sorts  of  people  shall  form  one  harmonious 
society.  The  good  maestro  does  not  desire  to  have  the 
instruments  of  the  orchestra  all  violins  or  French  horns ; 
neither  does  he  wish  to  have  them  all  play  the  same  part ; 
the  silver  bugle,  and  the  brass  ophicleide,  and  the  wooden 
bassoon ;  the  stringed  instruments  and  the  reed  instru- 
ments, and  the  instruments  of  percussion,  —  he  wants 
them  all,  as  many  kinds  of  voices  as  he  can  get ;  and  then 
he  will  divide  up  among  them  as  man}^  melodies  as  can 
be  made  to  harmonize.  What  is  essential  is  that  all  the 
instruments  shall  be  in  tune,  and  that  they  shall  be  played 
in  time,  and  with  a  distinct  appreciation  on  the  part  of 
each  musician  of  the  part  which  he  is  called  to  deliver, 
as  well  as  of  the  complete  harmony  of  which  his  part  is  one 
harmonious  strain.  So  in  the  Christian  society  Christ 
wants  all  varieties  of  condition  and  of  capacity,  so  that  the 
whole  body,  ''  fitly  framed  and  knit  together  through  that 
which  every  joint  supplieth,  according  to  the  working  in 
due  measure  of  each  several  part,  maketh  the  increase  of 
the  body  unto  the  building  up  of  itself  in  love."  ^ 

The  church  is  to  be  an  organism,  not  a  mass  of  inde- 
pendent atoms.  The  members  of  the  church  have  the 
same  relation  to  each  other  that  the  parts  of  an  organized 
body  have  to  each  other,  a  vital  relation,  a  formative 
relation.  Take  the  parts  of  the  tree,  leaves,  bark,  branches, 
roots  —  whence  do  they  derive  the  life  by  which  they  live  ? 
From  the  sun,  the  air,  the  soil.  But  it  is  not  true  that 
each  individual  leaf,  branch,  rootlet,  seeks  its  own  nourish- 
ment —  supplies  itself  with  life  from  sunshine  and  soil  and 
atmosphere  —  and  permits  the  rest  of  the  tree  to  provide 

1  Eph.  iv.  IG. 
18 


274        CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

for  itself.  The  roots,  drawing  up  from  the  earth  its  moist- 
ture  and  its  life-giving  juices,  partake  of  the  nourishment 
they  thus  draw  from  the  soil,  and  at  the  same  time  convey 
it  through  the  woody  veins  of  the  trunk  and  the  branches 
to  all  parts  of  the  tree  ;  the  leaves  drinking  in  the  sun- 
shine, send  its  vitalizing  currents  back  along  the  same 
channels  to  the  roots  again ;  so  that  every  leaf,  and  every 
branch,  and  every  cell  of  tissue,  and  every  rootlet  under- 
ground is  busy  in  ministering  to  the  health  and  growth  of 
every  other  part  of  the  organism  ;  all  are  working  together 
for  the  upbuilding  of  the  body  in  love.  The  roots  under- 
ground may  be  soiled  and  scraggy,  without  form  or  come- 
liness, but  they  have  an  equal  part  in  the  work  of  vegeta- 
tion ;  and  they  are  not  forgotten  or  neglected  by  the  gay 
leaves  overhead;  for  draughts  of  nectar  that  the  golden 
sunshine  brews  are  sent  to  them  every  hour  to  cheer  them 
in  their  lowly  toil.  A  partnership  of  life,  a  vital  unity, 
binds  all  parts  of  the  tree  together. 

The  relation  which  the  members  of  the  church  sustain 
to  each  other  is  like  unto  this.  The  members  of  the  church 
are  not  only  united  by  an  individual  faith  to  Christ  the 
living  head,  from  whom  all  their  life  flows ;  but  they  are 
united  to  each  other  in  a  living  fellowship,  and  as  every 
man  has  received  the  gift,  they  are  to  minister  of  the  same 
one  to  another  as  good  stewards  of  the  manifold  grace  of 
God. 

Love  is  the  essence  of  Christianity.  Not  love  for  those 
nearest  us,  for  our  family,  or  our  social  circle,  but  love  for 
all  who  are  made  in  God's  image.  My  neighbor  may  be 
coarse,  hard-hearted,  stupid,  but  he  is  a  child  of  God,  and 
therefore  my  brother,  and  I  must  love  him,  and  do  him 
good  as  I  have  opportunity.  And  this  love  must  be  some- 
thing more  than  a  vapory  sentiment ;  it  must  be  a  practical 
power  issuing  from  my  life  and  reaching  his  life,  "  As  I 
have  loved  you,  so  ought  ye  to  love  one  another,"  ^  said  the 
Master.  If  the  cherishing  of  loving  sentiments  had  been 
all  that  was  necessary,  he  might  have  remained  on  his 
throne  among  the  angels ;  he  needed  not  to  take  on  him- 

1  John  XV.  12. 


THE   SOCIAL    LIFE   OF   THE   CHURCH  275 

self  the  form  of  a  servant.  To  love  our  neighbor  as  Christ 
loved  us,  means  more  than  to  feel  kindly  toward  him;  it 
means  that  we  should  take  pains,  and  make  sacrifices  to  do 
him  good.  It -is  not  possible,  of  course,  that  we  should 
manifest  in  this  practical  way  our  Christian  love  for  all 
the  individuals  in  the  world,  or  even  to  all  within  the 
community  in  which  we  live..  But,  in  order  that  we  may 
be  fully  exercised  in  loving  our  neighbors,  the  Christian 
church  has  been  organized. 

Into  this  church,  the  local  church,  all  sorts  and  condi- 
tions of  people  ought  to  be  gathered.  Each  local  church 
should  be,  so  far  as  it  is  possible,  an  epitome  of  the  univer- 
sal church.  And  that,  in  its  Foundei-'s  conception,  is  not 
a  theoretical  or  a  sentimental,  but  a  practical  and  real 
brotherhood,  —  in  which  the  rich  and  the  poor  meet  to- 
gether, learning  how,  in  all  their  relations  with  one  another, 
to  put  the  Golden  Rule  into  constant  practice. 

It  is  necessary  to  the  perfection  of  individual  character 
that  there  should  be  in  the  church  not  only  diversities  of 
gifts,  but  diversities  of  culture  and  diversities  of  condition, 
and  that  thus  we  should  be  practised  in  our  relations  to  all 
kinds  of  people.  We  need  to  know  how  to  bear  ourselves 
discreetly,  lovingly,  helpfully,  not  only  toward  those  of  our 
own  station  in  life,  but  toward  those  higher  than  ourselves 
and  those  lower.  A  Christian  who  only  knows  how  to  live 
in  fellowship  with  one  grade  or  caste  in  society  is  like  a 
gardener  whose  sole  recommendation  consists  in  the  ability 
to  raise  Japan  lilies,  or  like  a  woman  who  thinks  she  is 
fitted  to  be  a  housewife  because  she  knows  how  to  make 
dainties  for  the  table  and  parlor  decorations.  The  garde- 
ner who  is  fitted  for  his  calling  must  have  knowledge  of 
the  habits  and  needs  of  all  sorts  of  plants  ;  and  the  skil- 
ful housewife  must  be  practiced  in  other  branches  of  her 
art  than  those  which  relate  w^holly  to  luxury  and  ornament. 
So  the  Cliristian  must  have  intimate  knowledge  of  all  kinds 
of  people ;  of  their  ways  of  thinking  and  living ;  ample 
acquaintance  with  all  departments  of  Christian  household 
work.  What  we  should  all  desiderate  as  Christians  is  large- 
ness of  sympathy ;  breadth  of  view ;  power  to  enter  into 


276         CHRISTIAN   PASTOR    AND    WORKING  CHURCH 

the  experiences  of  all  our  fellows,  and  to  bear  their  burdens 
upon  our  feeling.  Our  Master  was  equally  at  home  in  the 
hovels  of  the  poor  and  in  the  palaces  of  rich  Pharisees.  So 
shall  we  be  if  we  are  like  him. 

It  is  by  this  close  relation  of  personal  friendship,  and  by 
this  alone,  that  the  Christian  church  can  be  built  up  and 
the  principles  of  the  Gospel  be  made  to  prevail.  The 
religion  of  Christ  cannot  be  propagated  in  any  other  way. 
It  is  only  by  the  contact  of  mind  with  mind,  of  heart  with 
heart,  of  life  with  life,  that  its  virtues  and  graces  are  repro- 
duced and  multiplied. 

The  kingdom  of  heaven  is  like  leaven  which  a  woman 
hid  in  three  measures  of  meal  till  the  whole  Avas  leavened. 
But  in  order  that  the  whole  may  be  leavened,  the  whole 
must  be  brought  together  in  one  compact  body.  From  one 
life  to  another  the  sacred  influences  of  love  must  flow,  and 
it  is  only  when  men  are  brought  near  enough  together  so 
that  their  lives  touch  each  other  that  the  influence  can  be 
communicated. 

Courtesy,  for  example,  is  one  of  the  Christian  graces.  It 
is  a  fruit  which  the  religion  of  Christ  will  always  bear  when 
it  gets  its  growth  in  the  human  soul.  But  there  are  many 
Christians  in  whom  this  grace  is  not  yet  perfectly  devel- 
oped. This  is  the  part  of  their  character  which  needs 
culture.  How  are  they  ever  to  gain  this  cvilture  if  they  are 
excluded  from  polite  society?  The  spirit  of  God  does 
develop  this  grace,  but  only  under  favorable  conditions. 
The  sunshine  wakes  to  life  the  germ  that  is  in  the  seed ; 
but  it  will  not  make  it  grow  through  an  asphalt  pavement. 
And  it  will  be  difficult  for  those  who  were  born  and  bred 
in  rude  society  to  acquire  the  graces  of  true  courtesy  if 
they  are  shut  out  from  the  circles  in  which  courtesy  is  the 
law  —  if  all  their  associations  are  T\dth  the  uncivil.  The}^ 
never  can  become  refined  except  by  association  with  men 
and  women  who  are  refined.  If  those  who  lead  gentle  lives 
hold  themselves  aloof  from  those  who  lead  rude  lives,  there 
can  be  little  growth  of  refinement  in  society.  But  when 
all  classes  of  people  are  brought  together  in  the  church, 
the  expectation  is  that  the  principles  of  the  divine  life  will 


THE   SOCIAL   LIFE   OF   THE   CHUKCH  277 

be  communicated  from  one  to  another ;  tliat  the  gentleness 
and  the  unselfishness  and  the  grace  which  tind  expression 
in  ideal  Christian  lives,  will  pervade  the  whole  society  and 
prevail  at  leng^th  over  the  roughness  and  Ijarbarism  of  the 
woods.  This  expectation  is  always  realized  when  Chris- 
tians recognize  the  duty  of  using  their  social  influence  and 
their  social  opportunities  unselfishly;  of  consecrating  to 
God  not  only  their  money  and  their  talents,  but  their  social 
life. 

What  is  true  of  courtesy  is  true  of  every  other  high 
quality.  Knowledge  is  a  Christian  grace  that  will  scarcely 
be  communicated  in  any  other  way.  Many  of  our  neigh- 
bors are  ignorant  and  dull-witted.  Those  who  are  intelli- 
gent and  cultivated,  by  their  loving  and  helpful  intercourse 
with  them,  may  not  only  impart  to  them  much  information, 
but,  what  is  better,  the  contact  of  their  minds  with  minds 
better  trained  will  quicken  and  awaken  their  intelligence, 
and  inspire  them  with  a  desire  to  know.  So  with  patience  ; 
so  with  charitableness  of  judgment;  so  with  self-denying 
beneficence.  They  are  all  best  learned  from  the  lives  of 
those  who  practise  them ;  and  it  is  hardly  possible  to  learn 
them  in  any  other  way. 

Here,  then,  are  the  two  main  reasons  why  the  members 
of  the  same  church  should  establish  and  maintain  close  and 
friendly  social  relations  —  first,  because  each  individual 
needs,  for  the  perfection  of  his  Christian  character,  to  learn 
to  rule  himself  by  the  law  of  love  in  his  intercourse  with 
all  kinds  of  people,  those  above  him  and  those  below  him ; 
and  secondly,  because  it  is  only  by  the  loving  contact  of 
mind  mth  mind  and  heart  with  heart  that  the  Christian 
virtues  can  be  reproduced  and  propagated. 

Such  associations  as  these  are,  no  doubt,  repulsive  to  the 
feelings  of  refined  and  cultured  persons.  They  do  not  like 
to  meet  and  mingle  with  such  people,  even  if  they  are  their 
Christian  brethren.  Their  persons  are  uncouth ;  their 
dress  offends  the  taste  ;  their  manners  are  awkward  and 
constrained ;  their  views  are  narrow ;  their  tempers  are 
often  sullen  ;  it  is  hard  to  get  at  them,  to  establish  any 
points  of  sympathy  or  understanding  with  them.     It  seems 


\ 

278        CHRISTIAN    PASTOR   AND   WORKING   CHURCH 

hard  and  disagreeable,  no  donbt.  But  the  disciples  of  the 
Nazarene  should  bear  in  mind  that  it  is  enough  for  them  to 
be  as  their  Master.  We  know  that  if  he  were  here  in  the 
flesh,  he  would  gladly  receive  us  to  his  society ;  would 
walk  with  us  and  talk  with  us ;  would  sit  down  with  us  in 
our  homes  ;  would  admit  us  to  the  closest  friendship.  Yet 
we  are  not  so  vain  as  not  to  be  aware  that  such  association 
with  us  would  offend  his  tastes  —  let  us  speak  reverently. 
For  we  must  not  forget  that  his  perceptions  of  beauty  of 
conduct  and  character  are  far  keener  than  ours  ;  and  that 
it  pains  him  more  than  it  can  pain  us  to  witness  such  un- 
gainliness  of  soul  and  body  as  that  from  which  we  are  wont 
to  shrink.  He  could  not  have  been  the  Saviour  of  the  world 
if  he  had  suffered  himself  to  be  governed  by  his  aesthetic 
feelings,  instead  of  his  benevolent  feelings.  If  we  would 
be  disciples  of  his  we  must  take  up  this  cross  and  follow 
him. 

But  would  it  not  be  very  difficult,  it  may  be  asked,  to 
put  this  principle  of  the  text  into  practice  ?  It  would  be 
difficult.  It  is  commonly  difficult  to  do  right.  It  is  diffi- 
cult for  some  to  speak  the  truth ;  it  is  difficult  for  others 
to  judge  their  neighbors  charitably ;  it  is  difficult  for  others 
to  be  honest,  and  for  others  to  consecrate  their  property 
to  Christ ;  but  the  fact  that  a  duty  is  difficult  hardly  ex- 
cuses us  from  its  performance.  The  more  arduous  the 
work  the  greater  the  reward  for  doing  it. 

But  would  not  this  make  a  complete  overturning  in  all 
our  social  customs?  Possibly:  but  may  it  not  be  that 
society  needs  a  complete  overturning?  The  law  of  what 
is  called  society  is,  for  the  greater  part,  the  law  of  self- 
pleasing.  Not  benevolence,  but  taste,  is  the  arbiter  of  its 
affairs.  The  question  is  not  in  social  circles  and  social  as- 
semblies. How  can  I  do  the  most  good  —  how  can  I  confer 
the  most  happiness?  but  rather.  How  can  I  gratify  my 
own  tastes  most  thoroughly  ?  As  our  civilization  advances, 
this  becomes  more  and  more  the  principle  on  Avhich  society 
in  some  of  its  circles  is  organized.  And  this  is  not  Chris- 
tianity ;  it  is  heathenism ;  it  is  paganism ;  a  refined  and 
elegant  variety,   no  doubt,  but  still  paganism;    and  the 


THE   SOCIAL   LIFE   OF   THE   CHURCH  279 

religion  of  the  meek  and  lowly  Nazarene  has  no  more 
powerful  foe.  Nothing  needs  christianizing  more  than 
what  is  called,  by  a  polite  euphemism,  diristian  society. 
The  thorough  application  of  the  Christian  law  to  the  social 
intercourse  of  neigh])ors,  of  members  of  tlie  same  church, 
would  woi'k  a  marvellous  transformation. 

We  sometimes  hear  it  said  that  the  christianization  of 
the  church  is  a  visionary  enterprise.  In  great  ecclesiasti- 
cal assemblies  the  suggestion  that  party  spirit  be  laid 
aside,  and  that,  instead  of  trying  to  overpower  one  an- 
other, the  representatives  of  the  churches  seek  to  please 
one  another,  and  to  prefer  one  another  in  honor,  is  received 
with  a  significant  silence.  And  the  proposition  to  introduce 
the  Christian  law  of  social  intercourse  into  the  church  is 
likely  to  be  viewed  in  many  quarters  as  an  impracticable 
innovation.  Yet,  so  long  as  we  call  ourselves  Christians, 
and  accept  the  man  of  Nazareth  as  our  Master,  we  ought, 
manifestly,  to  recognize  the  duty  of  making  some  attempts 
in  this  direction.  Any  church  which  will  throw  itself 
heartily  into  the  enterprise  of  realizing  the  life  of  Christ 
in  its  fellowship  will  find  that  it  is  an  easy  and  delightful 
thing  to  do.  The  difficulty  of  which  we  have  spoken  is 
mainly  the  difficulty  of  overcoming  the  disinclination  — 
of  making  the  attempt.  Like  many  other  services  from 
wliich  we  shrink,  the  thorough  performance  of  it  brings 
an  abundant  reward.  That  which  is  drudgery  in  the  an- 
ticipation often  becomes  a  delight  when  we  do  it  with  all 
our  hearts. 

If  the  social  life  of  the  Church  is  to  be  christianized,  it 
is  needful  not  only  that  the  Christian  spirit  dwell  in  the 
hearts  of  the  pastor  and  the  members,  but  that  methods 
and  opportunities  be  provided  for  the  manifestation  of  it. 
Much  could  be  done  freely  and  spontaneously  by  the 
members  in  their  intercourse  with  one  another,  and  this 
will  be  the  Ijest  fruit  of  the  Christian  spirit.  For  such 
manifestations  of  Christian  kindness  and  neighborliness 
no  rule  can  be  given ;  those  who  practise  them  are  a  law 
unto  themselves.  But  while  it  is  true,  on  the  one  hand, 
that  the   spirit  ^vill  make   forms  for  itself,  it  is  equally 


280         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

true,  on  the  other  hand,  that  the  provision  of  beautiful 
and  appropriate  forms  gives  the  spirit  freer  utterance.  It 
is  part  of  our  work  to  "  make  channels  for  the  streams  of 
love."  And  the  Christian  church  ought  to  be  so  organized 
that  its  members  should  have  ample  opportunities  of  be- 
coming acquainted  with  one  another,  and  of  manifesting 
the  unity  of  the  spirit. 

It  is  true,  however,  that  the  best  fellowship  of  the  ideal 
church  will  be  the  fellowship  of  work.  Those  who  are 
engaged  in  the  various  activities  of  the  church  are  inevi- 
tably brought  into  close  relations.  It  will  be  well  for  the 
pastor  always  to  keep  this  fact  before  the  people.  Let 
him  say,  very  often,  from  the  pulpit ;  "  This  is  a  working 
church ;  we  are  trying  to  carry  on  a  number  of  kinds  of 
religious  and  charitable  work ;  and  those  of  you  who  wish 
to  extend  your  acquaintance  will  do  well  to  enlist  in  some 
of  these  enterprises."  In  truth  the  friendships  that  are 
formed  among  those  who  are  partners  in  a  common  labor 
and  sharers  of  an  unselfish  purpose,  are  worth  far  more 
than  those  whose  only  motive  is  social  enjoyment.  Fellow- 
soldiers  or  fellow-workers  in  the  hospital  are  united  by  a 
stronger  bond  than  that  which  joins  members  of  the  same 
social  club.  And  because  the  pastor  knows  that  this  is 
true  his  first  and  strongest  effort  will  be  put  forth  to  bring 
as  many  as  he  can  of  the  members  of  his  church  into  the 
fellowship  of  Christian  labor.  Those  who  are  taking  an 
active  part  in  the  Sunday-school,  in  the  mid-week  service, 
in  the  sewing-school,  in  the  charitable  visitation,  in  the 
guilds  and  brotherhoods,  will  find  in  their  work  a  comrade- 
ship that  will  go  far  to  satisfy  their  social  needs.  In  order 
that  this  may  be,  however,  the  social  side  of  all  these  de- 
partments of  labor  should  be  developed,  and  those  who  are 
co-operating  in  them  should  cultivate  the  bond  of  brother- 
hood. In  their  consultations  about  their  mutual  work  and 
in  all  their  association,  they  should  seek  to  be  helpers  of 
one  another,  and  sharers  of  one  another's  burdens  and  joys. 
If  there  are  any  among  them  that  are  timid  and  unpractised 
in  social  intercourse,  special  kindness  should  be  shown  to 
them.     Christian  disciples  who  are  thus  engaged  together 


THE   SOCIAL   LIFE   OF   THE   CHURCH  281 

in  the  labors  of  the  church  miiy  often  be  quite  as  service- 
able to  those  with  whom  they  work  as  to  those  for  whom 
they  work. 

But,  in  addition  to  the  fellowship  of  work,  the  church 
should  make  opportunities  for  fellowship  in  social  pleas- 
ures. ''  Let  each  one  of  us  please  his  neighbor,  for  that 
which  is  good,  unto  edifjdng."  ^  One  important  way  of 
doing  good  to  our  neighbors  is  by  giving  them  social 
pleasure,  and  this  is  a  method  which  every  Christian  church 
should  learn  and  practise. 

It  is  highly  important,  to  begin  with,  that  methods  should 
be  devised  of  promoting  acquaintance  among  church  mem- 
bers. In  small  churches  this  task  is  not  difficult ;  there 
are  many  churches  in  which  it  is  not  impossible  for  every 
member  to  know  every  other.  But  in  large  churches  in 
the  cities,  where  the  membership  is  scattered  over  a  wide 
territory  and  where  the  social  engagements  are  many,  this 
problem  becomes  somewhat  difficult.  It  is  never  solved 
with  entire  satisfaction  to  the  faithful  pastor,  but  a  warm 
heart  and  a  resolute  purpose  can  accomplish  much.  There 
are  many  churches  in  which  it  seems  almost  a  physical 
impossibility  that  acquaintance  should  be  universal;  but 
it  is  possible  to  provide  that  no  household  and  no  indi- 
vidual shall  be  left  friendless ;  that  every  one  shall  have 
ample  opportunities  of  Christian  fellowship.  If  no  one 
can  know  all  his  brethren,  each  one  may  know  many,  and 
may  find  in  the  social  life  which  the  church  provides  the 
supply  of  his  highest  wants. 

Those  church  members  who  reside  in  the  same  neighbor- 
hood ought  to  be  able  to  maintain  some  neighborly  relations. 
To  this  end  pains  should  be  taken  to  inform  those  who  live 
in  any  given  neighborhood  when  a  family  living  in  their 
vicinity  is  added  to  the  congregation.  In  some  churches 
it  is  customary,  when  individuals  or  households  are  received 
into  the  church,  to  name  the  place  of  their  residence,  that 
those  who  live  nearest  them  may  be  able  to  discharge  their 
neighborly  obligations.  It  is  well  for  the  pastor  to  have  a 
supply  of  cards  printed  in  blank,  on  which  he  may  inscribe 

1  Rom.  XV.  2. 


2S'2        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

the  name  and  residence  of  every  new  meml^er,  inclosing 
them  to  those  who  can  most  conveniently  call,  and  inviting 
them  to  manifest  to  the  new-comers  the  fellowship  of  the 
church. 

For  many  reasons  it  is  l^etter  that  the  people  themselves 
should  do  this  work  than  that  it  should  be  done  by  the 
pastor.  The  pastor's  call  is  perfunctory.  He  goes  be- 
cause it  is  his  duty  to  go.  It  is  well  if  he  has  the  grace 
to  conceal  this  disagreeable  fact;  but  many  of  those  on 
whom  he  calls  must  be  aware  that  it  is  an  official  service, 
and  does  not  possess  any  social  significance.  A  friendly 
call  from  one  of  the  members  of  the  church  living  in  the 
neighborhood  miorht  wear  a  different  look.  It  would 
almost  uniformly  be  accepted  as  an  act  of  friendship;  it 
would  manifest  the  fellowship  of  the  church  more  clearly 
than  a  call  from  the  pastor. 

It  is  desirable  that  the  social  ties  which  bind  members 
to  the  church  be  as  strong  as  those  which  bind  them  to 
their  pastor.  Those  who  join  the  church,  and  not  the 
pastor,  should  be  received  by  the  church  at  least  as 
heartily  as  by  the  pastor.  Pastors  come  and  go,  but  the 
church  abides ;  and  it  is  of  the  utmost  importance  that  the 
attachment  of  each  member  be  fastened  upon  the  church, 
and  not  merely  upon  its  minister.^ 

There  are,  doubtless,  congregations  in  which  such  a 
recognition  of  the  fraternal  relations  of  members  would 
not  be  possible;  in  which  the  members  would  resent  the 
suggestion  that  they  owe  any  courtesies  to  one  another 
because  they  belong  to  the  same  church  and  live  in  the 
same  neighborhood;  in  which  the  barriers  of  social  reserve 
are  far  too  high  and  strong  to  admit  of  any  genuine  brother- 
hood; but  these  churches  greatly  need  to  consider  the 
charter  of  their  existence  and  their  right  to  bear  the  name 
of  Christ. 

In  churches  which  recognize  a  fraternal  relation  among 
their  members,  and  desire  to  promote  and  strengthen  it,  a 
convenient  device  is  the  division  of  the  parish  into  a  num- 
ber of  well-defined  geographical  districts,  each  of  which 

1  Parish  Problems,  p.  233. 


THE   SOCIAL  LIFE   OF   THE  CHURCH  28-3 

should  1)6  placed  in  cliarge  of  a  pastoral  committee,  con- 
sisting perhajxs  of  one  gentleman  and  three  ladies.  The 
director}-  of  the  church  should  be  printed,  with  the  boun- 
daries of  each  district  distinctly  defined,  and  the  names 
and  residences  of  families  and  individuals  residing  within 
the  district  brought  together.  The  meml)ers  of  the  con- 
gregation can  thus  see  at  a  glance  who  their  neighbors  are, 
and  where  they  live;  and  they  can,  if  they  desire,  show 
themselves  neis^hlxjrlv  to  those  within  their  reach.  The 
pastoral  committee  shoidd  visit  ever}-  family  in  its  district 
at  least  once  a  year,  and  should  report  to  the  pastor  any 
changes  of  residence  in  the  district,  and  any  removals  from 
it,  with  the  names  of  new-comers  within  their  territory 
who  are  attendincr  the  church. 

Such  a  di\-ision  of  the  parish  into  geographical  districts, 
wdth  a  pastoral  committee  in  charge  of  each,  is  a  con- 
venient arrangement  for  many  purposes.  It  is  necessary 
to  canvass  the  parish  from  time  to  time  for  various  objects ; 
this  machiner}-  provides  a  way  whereby  ever}-  family  can 
be  expeditiously  and  surely  reached.  In  some  churches 
the  benevolent  coUecrions  are  thus  taken  with  but  little 
labor.  Cottage  meetings  and  neighborhood  sociables  may 
also  be  held  occasionally  in  the  several  districts  under  the 
direction  of  the  pastoral  committees. 

The  chief  value  of  the  geographical  division  is,  how- 
ever, the  aid  which  it  affords  in  the  cultivation  of  church 
fellowship  by  grouping  the  members  of  the  congregation. 
By  means  of  such  a  system,  it  is  possible  for  those  belong- 
ing to  the  same  church  to  fulfil  their  fraternal  obligations 
to  one  another,  and  to  foster  that  sentiment  and  spirit  of 
brotherhood  on  which  the  usefulness  of  the  church  so 
largely  depends.^ 

In  the  city  churches  it  is  often  difficult  to  make  the 
acquaintance  of  those  who  have  l^ecome  regular  attendants 
upon  the  Sunday  services.  In  such  churches  it  is  well  to 
appoint  a  welcome  committee,  whase  duty  it  shall  be  to 
watch  for  such  regular  comers,  to  express  to  them  the 
hospitality   of    the    church,    to   obtain   their    names   and 

1  Parish  Problems,  p.  235. 


284        CHRISTIAN   PASTOR    AND   WORKING   CHURCH 

addresses,  and,  if  they  are  willing,  to  present  them  to  the 
pastor.  Another  simple  device  is  to  place  in  the  pews 
occasionally  plain  cards  on  which  any  persons  who  know 
that  they  are  not  known,  and  who  Avish  to  be  considered  as 
members  of  the  congregation,  should  be  desired  to  write 
their  names,  with  their  places  of  residence,  dropping  the 
cards  into  the  collection  baskets.  The  pastor  is  thus 
directed  to  the  homes  of  strangers  who  desire  his  acquaint- 
ance, and  he  may  bring  them  to  the  notice  of  the  pastoral 
committee. 

It  is  important,  however,  that  frequent  meetings  for 
the  promotion  of  acquaintance  be  held  in  the  social  rooms 
of  the  church  itself  —  meetings  to  which  the  whole  congre- 
gation should  be  invited.  To  this  end  it  is  necessary  that 
the  church  should  be  provided  with  social  rooms,  apart- 
ments adapted  to  social  intercourse.  The  parlors  of  the 
church  are  an  essential  part  of  its  outfit  for  Christian  work, 
and  the  social  meetings  held  in  them,  with  which  no 
religious  exercises  are  connected,  are  to  be  reckoned  as  a 
means  of  grace. 

These  church  sociables  have  frequently  been  made  the 
subject  of  caustic  comment,  and  there  is  no  doubt  but  that 
serious  abuses  have  been  connected  with  them;  neverthe- 
less they  should  serve  an  important  purpose  in  the  develop- 
ment of  the  social  life  of  the  church.  In  some  cases  they 
have  been  almost  wholly  devoted  to  diversions  of  some 
nature ;  long  programmes  of  musical  and  elocutionary  per- 
formance, and  various  amusements  are  provided ;  thus  the 
entire  evening  is  occupied  and  very  little  opportunity  is 
given  for  the  promotion  of  acquaintance.  The  primary 
object  of  the  church  sociable  is  not,  however,  recreation, 
but  sociability,  and  its  exercises  should  be  so  ordered  as 
to  give  ample  time  for  conversation.  A  little  music  or  a 
brief  recitation  or  two  to  enliven  the  occasion  may  be 
allowed,  but  this  part  of  the  exercise  should  not  be  pro- 
tracted. Some  light  refreshments  may  be  served,  but  this 
also  should  be  a  subordinate  feature,  and  the  entertain- 
ment should  always  be  plain  and  inexpensive.  It  is  better 
that  it  should  be  gratuitously  served.     The  purpose  of  the 


THE   SOCIAL   LIFE   OF   THE   CHURCH  285 

sociable  can  only  be  to  afford  an  opportnnity  for  free  and 
friendly  conversation  among  members  of  tlie  same  congre- 
gation. They  have  come  together  to  recognize  the  bond 
that  nnites  them,  and  to  receive  one  another  even  as  Christ 
also  has  received  them  to  the  glory  of  God.  Here  they 
are  neither  rich  nor  poor,  learned  nor  ignorant;  they  are 
brethren  in  Christ  Jesus.  It  is  not  the  place  for  friends 
and  cronies  to  gather  into  congenial  groups ;  it  is  the  place 
to  remember  the  solemn  covenant  of  mutual  help  and 
sympathy  which  was  uttered  or  implied  when  they  entered 
into  the  fellowship  of  the  church. 

Much  depends  on  the  spirit  of  the  pastor.  If  he  is  a 
man  of  genuine  friendliness,  and  if  he  is  fully  possessed 
with  the  truth  that  the  church  must  be  a  brotherhood,  his 
enthusiasm  is  likely  to  be  contagious  and  the  spirit  of 
good-will  and  cordiality  will  prevail  in  these  social  .assem- 
blies. When  the  leaders  of  the  congregation,  the  men  and 
women  of  wealth  and  social  standing  take  up  this  purpose 
heartily  and  devote  themselves  to  seeking  out  those  whom 
they  do  not  know,  and  those  who  are  likely  to  be  neglected, 
manifesting  to  them  a  true  Christian  courtesy,  the  effect 
upon  the  life  of  the  church  is  often  very  salutary.  There 
are  churches  in  which  the  prosperous  and  the  cultured 
members  have  learned  to  use  their  power  and  prestige  in 
such  a  way  as  to  draw  the  membership  into  the  most 
fraternal  relations.  No  spectacle  can  be  more  grateful  to 
the  faithful  pastor  than  that  which  he  sometimes  witnesses 
in  these  social  meetings,  when  with  no  sign  of  patronage 
or  condescension  on  the  one  hand,  or  of  sycophancy  on 
the  other,  the  rich  and  the  poor  meet  together  as  Christian 
brethren.  It  is  doubtful  whether  any  service  which  the 
church  roof  shelters  has  a  deeper  significance  than  this, 
or  helps  more  effectually  to  bring  to  earth  the  kingdom  of 
heaven. 

The  kind  of  social  assembly  which  we  have  been  con- 
sidering is  intended  for  the  whole  congregation.  But 
there  seems  to  be  a  place  for  a  meeting,  partly  religious 
and  partly  social,  to  which  none  but  communicants  in  the 
church  shall  be  invited,  and  which  shall  be  wholly  devoted 


286        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

to  strengthening  the  tie  that  binds  the  believers  into  one 
household  of  faith  and  one  brotherhood  of  love.  Assem- 
blies of  this  description,  sometimes  called  fellowship  meet- 
ings, are  held  in  some  churches.  They  may  well  be  called 
on  the  Monday  evening  following  every  communion,  that 
there  may  be  opportunity  for  the  members  of  the  church 
to  meet  any  who  may  have  been  received  into  the  church 
on  the  preceding  day.  It  is  often  the  case  that  members 
thus  received  have  no  early  opportunity  of  making  the 
acquaintance  of  those  with  whom  they  enter  into  covenant ; 
and  the  solemn  words  that  are  spoken  by  both  parties  to 
this  covenant  appear  to  be  nothing  better  than  mockery, 
unless  some  way  is  provided  by  which  the  friendship  thus 
promised  may  have  a  chance  to  begin  its  life  in  a  mutual 
acquaintance.  In  some  churches  the  pastor,  on  behalf  of 
the  church,  extends  to  the  candidates  the  right  hand  of 
fellowship ;  but  it  is  well  if  the  members  are  permitted  to 
express  their  greetings  in  their  own  way. 

If  it  be  found  inexpedient  to  devote  a  whole  evening  to 
this  purpose,  it  may  be  practicable  to  give  to  it  half  of  the 
hour  of  the  mid-week  service  in  the  week  following  the 
Sacrament.  But  if  the  church  can  be  brought  to  consider 
the  matter,  it  will  not  grudge  a  whole  evening,  once  in 
two  months,  for  the  cementing  of  its  own  unity;  for  the 
more  perfect  realization  of  that  communion  of  saints  which 
its  creed  so  clearly  affirms,  but  which  its  practice  so 
imperfectly  illustrates. 

The  conduct  of  this  meeting  should  be  altogether 
informal.  It  will  be  well  to  spend  a  little  time  in  song 
and  prayer  at  the  beginning ;  and  if  there  are  members  of 
the  church  who  can  be  trusted  to  speak  judiciously  and 
heartily  and  briefly  of  the  friendships  which  the  church 
fosters  and  consecrates,  of  the  benefits  and  joys  of  Chris- 
tian fraternity,  a  few  words  from  them  may  be  helpful  and 
welcome. 

Then  an  opportunity  should  be  offered  for  conversation. 
This  intercourse  of  the  fellowship  meeting  will  naturally 
be  somewhat  less  hilarious  than  that  of  the  sociable;  the 
voices  will  be  keyed  to  a  lower  pitch;  the  talk  will  be  in 


THE   SOCIAL   LIFE   OF   THE   CHURCH  287 

a  gentler  strain ;  but  it  ought  to  be  cordial  and  unreserved. 
No  introductions  should  be  required  or  tolerated;  people 
who  have  said  to  each  other  what  all  these  have  said  before 
the  communion-table  do  not  require  the  formality  of  an 
introduction.  Let  every  one  speak  first  to  those  whom  he 
does  not  know,  if  any  such  there  be,  and  then  to  those 
with  wliom  he  is  least  intimately  acquainted;  let  him 
reserve  his  intercourse  with  familiar  friends  for  other  occa- 
sions. The  themes  of  conversation  cannot  be  prescribed; 
but  the  natural  drift  of  the  talk  in  such  a  meeting  would 
be,  it  would  seem,  toward  the  more  serious  topics;  toward 
the  life  and  the  work  which  the  church  is  seeking  to  pro- 
mote. After  half  an  hour  spent  in  these  familiar  greet- 
ings and  communings,  the  assembly  may  again  be  called 
to  order,  and  with  a  few  words  of  prayer  and  song,  may 
be  dismissed. 

Such  a  meeting  will  be  of  no  profit  —  it  will  be  postively 
mischievous  —  unless  there  be  in  the  church  a  genuine  and 
hearty  fellowship  which  seeks  expression.  To  call  together 
people  who  reall}''  care  very  little  for  one  another,  Avho  do 
not  prize  the  friendships  into  which  the  church  introduces 
them,  who  are  haughty  or  supercilious  or  indifferent  toward 
their  fellow-members  in  the  church,  and  to  turn  them  loose 
upon  one  another  in  the  fashion  here  suggested,  would 
result  in  nothing  but  injury.  Doubtless  there  are  such  in 
all  our  churches.  Perhaps  there  are  many  churches  in 
which  the  number  of  these  is  so  large  that  no  such  method 
as  this  could  be  profitably  introduced.  But  it  is  certainly 
true  of  most  of  our  churches  that  there  is  no  lack  of  a 
real  friendship ;  the  only  failure  is  in  a  proper  expression 
of  the  brotherly  interest  and  good-will  that  are  in  the 
hearts  of  the  multitude.  How  often  a  better  acquaintance 
shows  us  tender  sympathy  and  self-denying  generosity 
where  we  had  thought  were  nothing  but  indifference  and 
exclusiveness !  The  great  majority  of  our  reputable  neigh- 
bors are  far  kinder  than  Ave  think  them ;  the  lack  which 
we  deplore  is  not  in  the  feeling  so  much  as  in  its  expres- 
sion. In  the  church,  more  than  anywhere  else,  this  is 
true.     Our  modern  life,  in  our  cities  and  larger  towns,  is 


288        CHRISTIAN   PASTOR   AND   WORKING    CHURCH  J 

SO  intense  that  the  opportunities  are  few  for  the  cultiva- 
tion of  friendships  beyond  a  very  narrow  circle.  And  if 
some  simple  ways  can  be  devised  in  which  the  people  of 
the  churches  can  be  brought  together  and  encouraged  to 
express  their  sympathies  and  their  good  wishes,  great 
benefits  will  result  —  to  those  who  give  as  well  as  to  those 
who  receive  these  overtures  of  kindness. 

It  is  well  to  have  a  short  fellowship  meeting  at  the  end 
of  every  mid-week  service.  The  people  should  be  encour- 
aged to  tarry  for  ten  minutes  or  so  after  the  close  of  this 
service,  for  handshaking  and  the  interchange  of  friendly 
words.  The  more  opportunities  of  this  sort  they  enjoy, 
the  less  likely  are  they  to  indulge  in  bickerings  and 
jealousies.  One  of  the  deepest  needs  of  our  large  churches 
is  a  more  perfect  union.  It  is  needed  to  consolidate  the 
church  for  work ;  it  is  needed  to  develop  and  express  those 
Christian  sentiments  of  good-will  which  are  the  only 
enduring  cement  of  society  in  these  turbulent  and  ominous 
times.  Assemblies  of  this  nature,  which  are  intended  to 
bring  all  the  members  of  the  church,  rich  and  poor,  old 
and  young,  together  on  an  equal  footing,  and  to  cultivate 
and  manifest  a  genuine  Christian  brotherhood,  have  an 
influence  that  reaches  far  beyond  the  confines  of  the 
church.  1 

1  Parish  Problems,  p.  269-271. 


CHAPTER   XIII 
woman's  work  in  the  church 

The  place  of  woman  in  the  modern  Church  is  not  that 
which  she  occupied  in  the  Apostolic  Church  or  in  any  of 
the  centuries  preceding  the  Reformation.  It  is  equally 
true  that  the  place  of  woman  in  the  state,  in  the  com- 
munity, and  even  in  the  family,  is  unlike  that  to  which 
she  was  confined  in  the  days  of  Paul  the  Apostle.  From 
a  position  of  subjection  she  has  passed  to  one  of  social 
equality.  The  natural  laws  are  not  repealed,  and  the 
relation  of  woman  to  man  will  always  be  what  nature  has 
ordained  that  it  shall  be ;  but  the  race  has  come  to  under- 
stand that  differences  of  function  and  endowment  among 
human  beings  do  not  necessarily  signify  superiority  or 
inferiority,  and  that,  since  we  must  all  stand  before  the 
judgment  seat  of  God,  there  ought  to  be  no  lordship  or 
vassalage  among  us.  In  the  days  when  brute  force  was 
the  arbiter  of  all  disputes,  the  position  of  woman  in  society 
was  necessarily  that  of  an  inferior;  but  as  spiritual  values 
have  asserted  themselves,  the  ground  of  this  subordination 
has  disappeared.  That  the  emancipation  and  elevation  of 
woman  are  chiefly  due  to  Christianity  cannot  be  gainsaid. 
It  would  be  strange  indeed  if  the  Church  of  Christ  should 
deny  to  woman  the  honor  of  which  his  gospel  has  made 
her  worthy.  For  what  else  has  she  been  lifted  up  and 
dignified  if  not  that  she  should  occupy  that  social  position 
for  which  she  has  been  fitted  ? 

If,  therefore,  the  entire  relation  of  Avoman  to  the  society 
in  which  she  lives  is  different  noAv  from  what  it  was  in  the 
time  of  Paul,  we  need  not  be  surprised  to  find  her  relation 
to  the  Church  correspondingly  changed.  Paul's  injunc- 
tions to  women  to  refrain  from  public  speech  and  to  main- 
tain a  strict  reserve  in  public  places  were  wholly  justified 

19 


290        CHRISTIAN   PASTOR   AND   WORKING  CHURCH  J 

by  the  social  conditions  then  prevailing.  He  simply  for- 
bade women  to  pnt  themselves  in  an  equivocal  attitude 
before  the  community  —  to  adopt  a  line  of  conduct  which 
would  have  brought  scandal  upon  the  Church.  It  would 
have  been  indecorous  for  a  woman  to  appear  in  a  public 
assembly  with  an  unveiled  face;  Paul  disallowed  this  as 
expressly  as  he  condemned  public  teaching,  and  for  the 
same  reason.  The  social  conditions  have  changed;  it  is 
no  longer  proof  of  a  lack  of  modesty  if  a  woman  shows  her 
face  or  opens  her  lips  in  a  public  assembly,  and  therefore 
the  admonitions  of  Paul  are  no  longer  pertinent.  There 
seems  to  be  no  longer  any  good  reason  why  women  may 
not  do  any  kind  of  work  in  the  Church  that  they  are  fitted 
to  do.  The  time  has  come  of  which  the  apostle's  words 
were  only  a  prediction:  "There  can  be  neither  Jew  nor 
Greek,  there  can  be  neither  bond  nor  free,  there  can  be 
neither  male  nor  female:  for  ye  are  all  one  in  Christ 
Jesus." ^  Whether  women  will,  in  any  considerable  num- 
bers, undertake  the  work  of  the  regular  ministry  may  be 
doubted.  In  those  communions  which  have  opened  the 
pastoral  office  to  them  they  do  not  seem  to  be  eager  to 
assume  it.  But  the  fields  of  labor  that  are  opened  to  them 
in  connection  with  the  work  of  the  local  church  are  wide 
and  fruitful.  Their  influence  in  its  councils  everywhere 
is  pervasive  and  commanding.  They  compose  about  two- 
thirds  of  the  membership  of  our  American  Protestant 
churches  and  a  far  larger  proportion  of  the  active  laborers 
in  these  churches.  There  is  no  longer  any  need  to  claim 
for  woman  a  place  of  influence  and  power  in  the  Christian 
Church. 

The  prudential  maxims  of  the  Apostle  Paul,  cautioning 
women  against  bringing  scandal  upon  the  Church  by  a 
violent  departure  from  social  customs,  are  not,  however, 
the  only  Biblical  references  to  woman  in  connection  with 
the  work  of  the  Church.  In  the  Jewish  dispensation 
prophetesses  were  recognized,  and  among  the  Christians 
the  active  service  of  women  is  often  mentioned  with 
praise. 

1  Gal.  iii.  28. 


woman's    AVOllFv    IN   THK   OHITRCH  291 

"Our  Lord  found  among  women  the  most  ardent  and 
faithful  disciples,  and  the  most  efficient  in  ministering  to 
His  wants.  The  Son  of  God,  in  becoming  Incarnate,  was 
born  of  a  woman.  .Thus  was  conferred  u[)on  womanhood 
the  highest  lionor  and  a  transcendent  glory.  She  whom 
all  men  should  call  blessed,  —  she  who  was  so  highly 
favored,  is  proj)erly  the  type  of  Avliat  woman  in  Christ 
should  seek  to  become.  No  privilege  could  be  greater 
than  to  belong  to  that  sex,  upon  which  the  mother  of  our 
Lord  conferred  such  distinction.  Observe  the  confidence 
our  Lord  reposed  in  women  and  the  fidelity  of  their  minis- 
trations. The  names  of  the  Marys  and  others  are  as 
imperishable  as  those  of  the  Apostles.  As  often  remarked, 
holy  women  were  '  last  at  the  Cross  and  first  at  the  sepul- 
chre '  on  Easter  morning.  Holy  women  were  part  of  the 
Church  which  waited  for  the  promise  of  the  Father,  the 
coming  of  the  Holy  Ghost,  the  Comforter.^  The  gifts  of 
the  Spirit  descended  upon  women,  and  not  upon  men  only. 
They  equally  shared  in  the  Church's  Baptism  and  Eucha- 
ristic  Feast.  They  were  ministered  unto,  and  themselves 
fulfilled  a  ministry.  It  was  the  widows  of  the  Hellenic 
portion  of  the  church  at  Jerusalem  that  gave  occasion  to 
the  appointment  of  the  Seven  Deacons. ^  And  that  there 
were  deaconesses  in  the.  Apostolic  Church  is  scarcely  more 
doubtful  than  that  there  were  deacons.  St.  Paul  says, 
writing  to  the  Romans,  '  I  commend  unto  you  Fhebe,  our 
sister,  which  is  a  servant  (Greek,  a  deaconess)  of  the 
church  which  is  at  Cenchrea. '  ^  She  was  evidently  a  per- 
son of  much  consideration.  St.  Paul  recommends  her  at 
greater  length  than  any  others :  '  that  ye  receive  her  in  the 
Lord  as  becometh  saints,  and  that  ye  assist  her  in  whatso- 
ever business  she  hath  need  of  you,  for  she  hath  been  a 
succourer  of  many  and  of  me  also.'  In  St.  Paul's  first 
Epistle  to  Timothy  ^  a  literal  translation  of  the  Greek  would 
seem  to  show,  and  in  this  agree  the  best  ancient  and 
modern  interpreters  —  that  where  we  read  of  the  wives  of 
deacons,  the  meaning  is  really  female  deacons.     '  Even  so 

1  Acts  i.  14,  ^  Acts  vi.  1. 

3  Rom.  xvi.  1.  ^1  Tim.  iii.  11. 


292        CHRISTIAN   BASTOR   AND   WORKING   CHURCH 

must   the   women   deaconesses  be   grave,   not   slanderers, 
sober,   faithful  in  all  things/ "  ^ 

Precisely  what  were  the  official  functions  of  these  women 
named  by  Paul  is  not  so  clear.  His  counsels  against  the 
public  teaching  of  women  are  not  inconsistent  with  the 
supposition  that  women  may  have  been  employed  by  the 
Church  in  the  quiet  ministries  of  charity.  But  in  addition 
to  those  who  may  have  been  officially  related  to  the 
Church,  quite  a  number  of  others  are  mentioned  about 
whom  no  such  suggestion  is  made,  and  whose  efficient 
service  in  the  work  of  the  Church  is  recorded  with  liigh 
approval.  Dorcas  was  a  woman  well  beloved  in  the  com- 
munity where  she  lived,  "for  the  good  works  and  alms 
deeds  that  she  did;  "^  Priscilla,^  the  wife  of  Aqnila,  seems 
to  have  had  equal  part  with  her  husband  in  training  for 
his  ministry  the  eloquent  Apollos,  ranking  thus  among 
the  earliest  of  the  instructors  in  divinity;  there  was  a 
Mary*  in  Rome,  who  as  Paul  testifies,  bestowed  much 
labor  on  him;  "Tryphena  and  Tryphosa  who  labor  in  the 
Lord,"  and  "the  beloved  Persis  who  labored  much  in  the 
Lord,"^  are  also  gratefully  remembered  by  him;  Euodias 
and  Syntyche,  who  appear  to  have  been  zealous  workers, 
receive  a  message  from  him,  and  there  is  also  a  general 
reference,  in  the  letter  to  the  Philij)pians,  to  "  those  women 
who  labored  with  me  in  the  gospel."^  Nor  should  it  be 
forgotten  that  the  first  Christian  church  in  Europe  was 
gathered  by  a  woman  who  opened  her  house  (after  the 
Lord  had  opened  her  heart)  to  Paul  and  his  companions 
on  their  first  visit  to  Philippi."  None  of  these  appear  to 
have  been  deaconesses  or  official  women;  but  they  were 
bearing  their  part,  evidently  an  important  part,  in  the  work 
of  the  Church.  In  spite  of  the  unfavorable  social  condi- 
tions, the  Church  found  employment  for  its  devout  women. 
It  would  appear  from  Paul's  testimony  that  the  unofficial 
women  —  those  whose  service  was  voluntary  —  had  quite 

1  The  Rt.  Rev.  John  F.  Spaulding  in  The  Best  Mode  of  Working  a  Parish, 
p.  187-189. 

2  Acts  ix.  26.  3  Acts  xviii.  24-27.  *  Rom.  xvi.  6. 

6  Rom.  xvi.  10.  6  Phil.  iv.  2,  3.  7  Acts  xvi.  11-15. 


woman's  work  in  the  church  293 

as  much  to  do  Avitli  the  life  of  the  Apostolic  Church  as 
those  who  were  supposed  to  have  belonged  to  an  order  of 
the  ministry. 

In  the  post- Apostolic  Church  the  existence  of  an  order 
of  deaconesses  is  unquestioned.     The  names  of  many  of 
them  are  mentioned  by  the  early  fathers,  and  their  duties 
are   defined  in  the  primitive    legislation.     They  assisted 
the   deacons   in  ministrations  to  the   poor,   and  acted  as 
ushers  for  their   own  sex  in  public  assemblies.     Women 
and  girls  who  were  candidates  for  baptism  were  instructed 
by  them  in  the  baptismal  answers,  and  robed  by  them  in 
white  for  the  solemn  sacrament.     The   agapae^  or  love- 
feasts,   were  also  provided  by  the    deaconesses.     In   the 
times  of  persecution  it  was  part  of  their  duty  to  visit  the 
women  prisoners,  and  to  show  hospitality  to  fugitives  of 
their  own  sex.     At  first  they  were  ordained  to  office  pre- 
cisely as  men  were  ordained,  by  prayer  and  the  laying  on 
of  hands;  but  later,  the  tactual  imposition  was  reserved 
for   the    male    clergy,    and   the    deaconesses   were    conse- 
crated by  prayer  alone.     Up  to  the  fourth  century,  only 
those  could  thus  be  set  apart  who  were  either  maidens,  or 
widows  who  had  been  married  but  once,  and  they  must  be 
at  least  sixty  years  of  age ;  after  the  council  of  Chalcedon 
the  age  was  fixed  at  forty.     This  order  of  Church  servants 
lingered  in  the  Latin  Church  through  the  sixth  century, 
and  in  the   Greek  until  the  twelfth.     The  name  is  still 
given  in  the  Roman  Church  to  the  women  in  monasteries 
who  have  the  care  of  the  altar. 

Although  the  order  of  deaconesses  has  disappeared 
from  the  Church  of  Rome,  the  work  to  which  the  name 
was  once  given  has  had  a  beautiful  development.  The 
order  known  in  France  as  the  "Daughters  of  Charity," 
and  in  most  English-speaking  countries  as  the  "Gray 
Sisters"  or  the  "Sisters  of  Charity,"  but  whose  official 
designation  is  "The  Daughters  of  Christian  Love,"  is  one 
of  the  most  notable  and  illustrious  fruits  of  the  Christian 
spirit  in  modern  times.  The  order  was  founded  in  Paris 
in  1617  by  St.  Vincent  de  Paul  and  Madame  Louise 
Morillac  le  Gras.     It  began  with  a  little  group  of  fifteen 


294      christian"  ]?astor  a^t)  working  church 

women  who  were  associated  for  the  purpose  of  Adsiting 
and  caring  for  the  sick.  Originally  they  seem  to  have 
been  connected  with  a  parish,  and  many  of  them  were 
married  women;  but  the  work  rapidly  spread  to  other 
parishes  and  cities,  and  the  need  of  some  organization 
of  the  work  became  apparent.  The  good  woman  who  was 
St.  Vincent's  coadjutor  in  the  beginning  was  left  a  widow 
in  1625,  and  she  at  once  signified  her  purpose  of  devoting 
her  life  to  this  work.  Her  duty  to  her  family  held  her 
back,  however,  from  undertaking  the  care  of  contagious 
cases,  and  the  founder  discovered  that  none  but  unmarried 
women  or  childless  widows  could  render  the  service  re- 
quired. In  1633  the  order  was  established  b}^  the  Arch- 
bishop of  Paris ;  and  in  1668  it  was  officially  acknowledged 
and  endorsed  by  Pope  Clement  IX.  The  rule  of  the  order 
has  not  been  changed  from  the  beginning ;  there  seems  to 
be  no  provision  for  amending  it,  nor  has  there  appeared 
any  serious  need  of  amendment.  The  vows  are  not  per- 
petual; a  five-years'  probation  is  required  before  the  vow 
can  be  taken,  but  it  is  annually  renewed.  The  constitu- 
tion appoints  a  superior  for  every  congregation,  to  be 
elected  triennially  by  the  members :  she  may  be  re-elected 
once,  but  no  oftener.  She  is  aided  in  the  administration 
by  an  assistant,  a  treasurer,  and  a  dispensiere  or  steward. 
The  superior  of  the  congregation  is  under  the  authority  of 
the  superior  general  of  the  order;  the  sisters  of  the  con- 
gregation are  pledged  to  obey  their  superior.  Their  rule 
requires  them  to  rise  daily  at  four  o'clock ;  to  pray  twice  a 
day;  to  live  abstemiously;  never  to  take  wine  except 
when  they  are  ill;  never  to  refuse  to  nurse  the  sick,  even 
in  the  most  loathsome  and  dangerous  cases;  never  to 
stand  in  awe  of  death;  always  to  remember  that  in  nurs- 
ing the  sick  they  are  nursing  Christ,  whose  servants 
they  are.  They  are  to  have  no  intimacies  or  special  friend- 
ships; one  sister  is  not  allowed  to  kiss  another,  except 
as  a  sign  of  reconciliation,  and  the  manner  of  this  rite  is 
prescribed.  They  are  warned  against  feeling  greater  in- 
terest in  one  patient  than  in  another:  their  service  must 
be,    like  the  sunshine  and  the  rain  of  heaven,   an  equal 


woman's  work  in  the  church  295 

bounty  to  the  agreeable  and  the  disagreeable,  the  just  and 
the  unjust. 

Before  the  death  of  St.  Vincent  the  order  which  he 
founded  had  spread  tln-ough  many  lands ;  it  now  numbers 
many  thousands;  the  messengers  whom  it  has  sent  forth 
are  found  in  every  city  in  Christendom,  and  on  every 
battlefield ;  and  wherever  the  dark  wings  of  the  pestilence 
are  spread,  there  are  they,  ministering  in  Christ's  name. 
Before  the  spectacle  which  they  present,  ancient  bigotry 
and  religious  rancor  often  stand  dumb  or  open  their 
mouths  with  praise  and  blessing;  it  is  a  hopeless  blind- 
ness of  soul  which  refuses  to  recognize  the  mind  of  Christ 
in  the  work  of  the  Sisters  of  Charity. 

In  some  of  the  Protestant  churches  serious  attempts 
have  been  made  to  revive  the  ancient  order  of  deaconesses, 
which,  in  the  growth  of  monasticism,  disappeared  from  the 
life  of  the  Church.  Speaking  of  the  Episcopal  churches, 
Bishop  Spaulding  says : 

''  The  attempted  restoration  of  this  Order  in  the  reformed 
Catholic  Church  is  more  than  justified.  Indeed,  this  is 
the  imperative  duty  of  every  branch  of  the  Church  which 
claims  the  Bible  as  interpreted  by  the  Church  in  the  past 
ages  as  its  rule  of  faith  and  practice.  And  the  success 
of  every  effort  in  this  direction  is  only  what  might  be 
expected.  The  inference  cannot  be  set  aside,  that  it  is 
the  will  of  Christ  that  His  Church  should  be  served  by 
the  ministry  of  Deaconesses  or  Sisters,  as  well  as  of 
Deacons  and  other  Orders.  And  now  that  the  work 
which  the  Church  is  called  to  do  is  pressed  upon  us,  and 
we  are  working  up  to  a  sense  of  its  magnitude  and  of  the 
need  of  more  laborers,  and  the  faithful  are  everywhere 
searching  for  the  best  instrumentalities  and  methods,  by 
the  study  of  Holy  Scripture  and  the  example  of  the  primi- 
tive ages  of  Faith  and  of  most  successful  labor,  there  can 
hardly  be  a  doubt  that  we  shall  soon  have  the  primitive 
Diaconate  revived  and  restored  among  us  ;  we  shall  have 
Deaconesses  under  this  or  some  other  name,  as  that  of 
Sisters,  successfully  laboring  in  every  Parish,  in  the  schools 
of  the  Church,  and  in  hospitals,  homes  and  asylums,  for 


296        CUKISTIAX   Pi^STOR   AND   WORKING   CHURCH 

all  classes  of  the  afflicted.  We  shall  have  teaching  Dea- 
conesses or  Sisters  for  our  Parish  schools,  which  will  by 
and  by  be  seen  to  be  necessary,  not  for  a  salary,  but  with 
the  assurance  of  the  Church's  support  and  care  through 
life.  We  shall  have  Deaconesses  or  Sisters  regularly 
employed  in  winning  to  Christ  both  men  and  women, 
and  imparting  primary  instruction  and  ministering  to  the 
sick  and  needy  under  the  care  and  maintenance  of  the 
Church.  The  sanction  given  to  tliis  office  and  work  of 
women  in  the  Church  of  England,  and  by  the  General 
Convention  of  the  American  Church,  is  one  of  the  most 
hopeful  of  the  signs  of  the  times.  It  gives  us  hope  that 
the  thorough  working  out  of  a  principle  of  the  Gospel  so 
generally  recognized,  cannot  be  long  delayed."  ^ 

The  canons  of  the  Protestant  Episcopal  church  in  the 
United  States  now  make  full  provision  for  the  employment 
of  deaconesses.  Any  bishop  of  the  church  is  authorized 
to  appoint  to  the  office  unmarried  women  of  devout  char- 
acter and  proved  fitness.  The  candidate  must  be  at  least 
twenty-five  years  of  age  and  must  present  to  the  bishop 
testimonials  showing  that  she  has  spent  at  least  two  years 
in  preparation  for  the  work,  and  that  she  possesses  such 
characteristics  as  would  fit  her  for  the  service  contem- 
plated. Tlie  duty  of  a  deaconess,  in  the  words  of  the 
canon,  is  "  to  assist  the  minister  in  the  care  of  the  poor 
and  the  sick,  the  religious  training  of  the  young  and 
others,  and  the  work  of  moral  reformation."  It  is  also 
provided  that  no  woman  shall  accept  work  in  a  diocese 
without  the  written  permission  of  the  bishop,  nor  in  a 
parish  without  like  authority  from  the  rector.  The  vows 
of  these  deaconesses  are  not  perpetual ;  they  ma}^  at  any 
time  resign  the  office  to  the  bishop  of  the  diocese ;  but 
they  may  not  resume  the  office  thus  laid  down,  unless,  in 
the  judgment  of  the  bishop  receiving  the  resignation, 
"  there  be  Aveighty  cause  for  such  reappointment."  The 
canon  also  provides  that  no  woman  shall  exercise  this 
office  until  she  has  been  set  apart  by  an  appropriate  reli- 
gious service  —  the  form  of  which  is  left  to  the  discretion 

i   The  Best  Mode  of  Workinrj  a  P<tris/i.  pp.  191,  192. 


woman's  work  in  the  chukch  297 

of  the  bishop.  In  some  dioceses  the  solemnity  is  similar 
to  that  of  the  early  Church,  involving  not  only  pra3''er  but 
the  laying  on  of  hands.  These  deaconesses  serve  as  assist- 
ants in  parishes,  as  teachers  of  kindergartens,  as  Bible 
readers,  as  workers  in  missions  and  hospitals,  and  as  visit- 
ors and  nurses  among  the  poor  and  the  sick.  In  some  of 
the  larger  parishes  several  are  employed,  and  the  revival 
of  this  ancient  order  of  servants  of  the  Church  is  meeting 
with  much  favor. 

The  Methodist  Episcopal  Church  in  the  United  States 
has  also  entered  this  field  and  is  cultivating  it  with  much 
enthusiasm.  The  Woman's  Home  Missionary  Society  of 
this  church  has  under  its  care  eighteen  "  homes,"  in  differ- 
ent parts  of  the  coiuitry,  to  which  more  than  one  hundred 
trained  deaconesses  are  attached ;  and  there  are  tln-ee  or 
four  such  homes,  under  independent  boards  of  manage- 
ment, emplo}dng  a  considerable  number  of  women.  Tlie 
principal  training  scliool  is  at  Washington.  It  would 
appear  that  the  chief  work  of  the  deaconesses  in  this  church 
is  that  generally  kno\yn  as  city  mission  w^ork.  The  head 
of  the  training  school  thus  describes  it : 

"  Take  the  work  of  the  deaconess ;  what  is  her  employ- 
ment? She  visits  from  house  to  house  where  the  masses 
are,  by  whom  the  church  so  sadly  and  so  wrongly  is  re- 
garded as  a  social  club,  which  has  no  interest  in  them  nor 
to  them.  She  opens  industrial  schools  for  the  ignorant 
and  helpless  ones  for  whom  the  word  home  has  no  associa- 
tions and  who  have  never  experienced  the  joy  and  blessed- 
ness of  the  family.  She  gathers  the  children  of  the 
foreigners  into  kindergartens,  where,  along  the  avenues  of 
the  eye,  the  ear,  the  touch,  mercy  and  grace  shall  find 
their  way  to  the  heart  and  mind.  She  enters  the  dwellings 
of  the  poor  and  sick  where  suffering  is  unmitigated  by 
the  soft  hand  of  love.  She  comforts  and  befriends  the 
victims  of  the  vices  and  sins  of  men.  She  consoles  and 
counsels  the  deserted  and  bereaved.  She  searches  out  the 
widow  and  orphan  and  aids  them  with  her  sympathy  and 
charity.  She  brightens  with  her  presence  the  cots  of  the 
hospital  wards  and  directs  the  asylums  for  the  orphan  and 


298        CHKISTIAN   PASTOR   AND   WORKING   CHURCH 

the  aged.  She  soothes  the  last  hours  of  the  dying  with 
helpful  messages  from  the  Holy  Word." 

It  would  appear  from  the  reports  that  most  of  the 
deaconess  homes  connected  with  this  church  are  of  the 
nature  of  settlements  or  city  mission  stations,  and  that  the 
deaconesses  having  their  headquarters  in  these  homes  are 
engaged,  somewhat  independently,  in  the  prosecution  of 
such  evangelistic  and  philanthropic  work  as  is  described 
above.  There  are  occasional  references  to  co-operation 
with  pastors,  but  for  the  most  part  it  is  the  "Deaconess 
Home  "  and  not  the  church  which  is  regarded  as  the  centre 
of  the  work. 

In  some  of  the  other  American  Protestant  churches  the 
name  of  deaconess  is  given  to  women  whose  service  among 
their  own  sex  corresponds  to  that  of  the  Congregational 
deacons ;  they  are  members  of  the  church,  chosen  to  have 
a  certain  oversight  of  its  charitable  work  ;  the  care  of  the 
poor  and  the  sick  is  committed  to  them,  but  they  have 
received  no  special  training  for  the  work,  nor  do  they  de- 
vote their  lives  to  it.  The  meaning  of  the  term  as  thus 
employed  is  set  forth  by  a  Congregational  pastor  in  the 
following  paragraphs : 

"  No  workers  in  a  church  can  do  more  to  increase  its 
usefulness  than  a  band  of  properly  qualified  deaconesses. 
Shall  they  be  elected  as  other  officers?  or  shall  they  be 
selected  by  the  pastor  as  his  especial  helpers  in  pastoral 
work  ?  The  writer  of  this  paper  prefers  the  latter  method. 
The  pastor  selects  such  a  number  and  such  persons  as  the 
circumstances  of  the  church  make  expedient.  The  whole 
parish  is  divided  into  districts.  Each  district  has  a  dea- 
coness whose  duty  it  is  to  keep  watch  over  all  the  persons 
in  that  district.  If  any  need  the  pastor  she  informs  him  ; 
if  any  are  liable  to  be  neglected,  she  asks  others  to  call 
and  extend  friendly  courtesies ;  if  any  are  poor,  and  need 
assistance,  they  are  reported  to  the  proper  officers ;  if  any 
strangers  come  into  her  district,  she  takes  care  that  they 
are  invited  to  attend  church.  These  are  what  may  be 
called  the  social  and  temporal  duties  of  the  deaconesses. 
Then  follow  the  spiritual  duties.     They  keep  watch  over  all 


woman's  work  in  the  chuuch  299 

their  district,  and  if  any  need  especial  care  they  go  to  them, 
and  either  help  them  or  direct  them  to  the  proper  ones  to 
give  help.  They  visit  young  converts  ;  they  talk  with  the 
unconverted,  they  look  after  the  sick,  and  if  need  be  l)ray 
with  them ;  they  act  for  the  pastor  in  all  possible  ways. 
They  have  a  monthly  or  weekly  meeting  with  the  pastor, 
at  which  the  results  of  their  calling  and  various  observa- 
tions are  reported,  and  they  give  to  him  usually  the  most 
reliable  information  he  obtains  concerning  the  condition 
of  the  parish.  Where  the  proper  women  are  secured  for 
this  work,  no  people  in  the  parish  are  likely  to  be  neg- 
lected. All  are  called  upon,  and  the  pastor  is  kept  in- 
formed as  he  could  not  be  if  dependent  on  his  own 
resources  alone. 

"  The  women  chosen  for  this  service  should  never  be  of 
the  '  goody  goody '  kind,  and  seldom  past  middle  age. 
They  should  be  selected  for  their  social  position  and  social 
gifts,  as  well  as  for  their  spirituality.  Sociability,  social 
position,  intelligence,  and  spirituality  are  essential  to  the 
successful  deaconess.  These  qualifications  are  far  more 
likely  to  be  secured  Avhen  the  pastor  carefully  chooses  his 
helpers  than  when  they  are  selected  by  vote  of  the 
church."  ' 

The  Church  of  Scotland  has  undertaken  to  restore  the 
order  of  deaconesses.  In  the  report  for  1895  of  the  Com- 
mittee on  Christian  Life  and  Work  is  the  following 
statement : 

"  Our  Church,  following  the  Scriptures  and  the  example 
of  the  early  Christians,  has  found  a  name  and  place  in  her 
ranks  for  women  of  culture  and  refinement  who  wish  to 
devote  their  whole  time  and  skill  to  the  service  of  the  Lord 
Jesus  Christ  in  His  Church.  Having  this  ideal,  the  order 
of  the  Diaconate  is  one  that  is  certain  to  attract  to  itself 
many  ardent  and  sympathetic  natures  who  are  longing  to 
give  themselves  entirely  to  work  among  the  needy  and 
troubled  and  suffering,  and  who  are  not  prevented  from 
doing  so  by  family  ties  and  duties  or  by  other  circum- 
stances.    We  know  how  the  poor  and  friendless  in  their 

1  The  Kev.  A.  II.  P.radfurd  iu  Parish  Problems,  pp.  285,  286. 


300        CHRISTIAN  PASTOR   AND   WORKING   CHURCH 

distress  turn  naturally  to  the  parish  church  and  minister  as 
their  home  and  counsellor;  and  in  the  more  crowded 
centres  of  population,  and  even  in  rural  districts,  where 
the  conditions  under  which  the  out-workers  and  farm- 
workers toil  are  unfavorable  to  virtue,  it  is  of  immense 
consequence  to  have  the  help  of  a  thoroughly  trained  and 
well-educated  and  devoted  Christian  lady."  ^ 

Some  of  the  women  thus  set  apart  for  service  are  at 
work  in  foreign  mission  fields,  some  in  connection  with 
city  missions,  but  the  most  of  them  are  in  the  employ  of 
large  city  churches,  working  under  the  direction  of  the 
church  session.  A  Deaconess  House  has  been  established, 
in  which  a  thorough  training  is  given  to  those  who  wish 
to  devote  their  lives  to  this  work.  A  recent  report  of  the 
Deaconess  Superintendent  thus  sets  forth  the  purpose  of 
the  institution : 

"•  The  object  of  the  Home  is  twofold :  1st,  that  of  receiv- 
ing women,  who,  coming  to  it  with  pure  and  holy  motives, 
are  able  to  make  Christian  work  the  chief  object  of  their 
life.  These,  after  fulfilling  the  condition  laid  down  by 
the  Assembly,  —  namely,  that  of  having  been  trained  for 
two  years  in  the  Home  (or  of  having  been  known  as  active 
workers  elsewhere  for  seven  years),  may,  if  they  desire  it, 
be  set  apart  as  Deaconesses.  If  they  remain  in  the  Home, 
they  will  then  be  expected  to  go  to  any  part  of  Scotland 
where  they  may  be  required,  and  to  work  there  under  the 
minister  and  kirk-session  of  the  parish.  Some  may  wish 
to  be  Deaconesses  living  not  in  the  Institution,  but  in 
their  own  homes,  and  these  will  be  set  apart  by  the  kirk- 
session  of  their  own  parishes  with  consent  of  their  pres- 
bytery. 2d,  that  of  receiving  as  residents  for  instruction 
and  training-  in  various  methods  of  Christian  work  ladies 
who,  while  they  do  not  wish  to  be  Deaconesses,  desire 
to  be  competent  Christian  workers.  Experience  indeed 
teaches  at  home,  but  it  is  often  with  many  blunders  and 
much  loss  of  time  and  usefulness,  whereas  if  methods 
which  have  been  tried  and  proved  are  learned,  they  can  be 
carried  away  and  adapted  in  the  smaller  particulars  to 
local  requirements."  ^ 

1  Page  577.  2  Year-Book  foi-  1890,  p.  34. 


woman's  work  in  Till':  church  301 

The  instruction  in  tliis  institution  includes  classes  in 
Scriptural  knowledge  a^nd  tlie  art  of  teaching,  courses  of 
Bible  readings  by  lunghboring  ministers,  lectures  on  mis- 
sions to  the  heathen,  on  the  qualiiications  of  church  work- 
ers, on  sick-room  cookeiy  and  the  care  of  the  sick,  on 
literature  for  church  workers,  on  the  district  visitor  as  an 
evangelist,  and  various  similar  lines  of  training. 

The  deaconesses  thus  prepared  are  set  apart  by  a  solemn 
service,  prescribed  by  the  General  Assembly.  A  sermon 
is  preached  on  the  occasion  and  the  following  questions  are 
proposed  to  the  candidate  : 

"1.  —  Do  you  desire  to  be  set  apart  as  a  Deaconess,  and  as 
such  to  serve  the  Lord  Jesus  Christ  in  the  Church,  which 
is  His  body  ? 

"  Ans.  —  I  do. 

"  2.  —  Do  you  promise,  as  a  Deaconess  of  the  Church  of 
Scotland,  to  work  in  connection  with  that  Church,  subject 
to  its  courts,  and  in  particular  to  the  Kirk-Session  of  the 
parish  in  which  you  are  to  work  ? 

"  Ans.  —  I  do. 

"  3.  —  Do  you  humbly  engage,  in  the  strength  and  grace 
of  the  Lord  Jesus  Christ,  our  Lord  and  Master,  faithfully 
and  prayerfully  to  discharge  the  duties  of  this  office  ? 

'^  Ans.  —  I  do."  1 

After  silent  prayer  by  the  congregation,  and  a  consecrat- 
ing prayer  by  the  minister,  the  candidate  is  declared  to  be 
a  deaconess  of  the  Church  of  Scotland.  It  will  be  seen 
that  the  Church  esteems  the  restoration  of  this  ancient 
order  of  the  ministry  as  no  light  thing,  and  invests  it  with 
dignity  and  honor. 

The  close  connection  of  these  Scotch  deaconesses  with 
the  work  of  the  local  church  is  emphasized  in  all  their 
training.  They  are  not  independent  laborers,  nor  is  there 
any  organization  to  which  they  belong  which  prosecutes 
its  work  upon  lines  of  its  own  choosing ;  they  are  strictly 
subordinate  to  the  ecclesiastical  authorities.  They  are  to 
be  helpei-s  of  the  church,  sharers  in  its  ministry,  messengers 
of  its  goodwill.     They  are  to  furnish  a  channel  of  com- 

1  The  Place  and  Power  of  Woman,  p.  11. 


302        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

municiition  between  the  church  and  the  needy  poor  to 
whom  it  is  sent  with  help  and  consolation.  In  this  respect 
their  work  is  probably  wiser  and  more  effective  than  that 
of  certain  orders  in  this  country  whose  relation  to  the 
church  is  but  slight,  whose  ministry  is  not  known  in  the 
community  as  representing  the  church,  and  whose  service 
has  little  if  any  tendency  to  draw  the  poor  into  the  fellow- 
ship of  the  church. 

The  effective  beginning  of  this  modern  movement  toward 
the  enlistment  of  women  as  official  servants  of  the  church 
may  be  traced  to  a  little  town  on  the  banks  of  the  Rhine, 
where,  in  1836,  Pastor  Fliedner,  of  the  Lutheran  Church, 
opened  his  little  parish  hospital  and  called  for  help  in  min- 
istering to  the  sick.  This  was  the  fir;^  training  school  for 
nurses  in  modern  times.  A  picture  iii  the  little  gate-house 
of  the  parsonage-garden  where  Fliedner  began  his  work 
bears  the  inscription :  "  The  kingdoin  of  heaven  is  like  to 
a  grain  of  mustard-seed."  The  Scr:pture  has  been  abun- 
dantly fulfilled.  The  grain  of  mustard  seed  has  not  merely 
become  a  tree,  it  has  multiplied  to  many  trees  ;  the  birds  of 
the  air  on  many  shores  are  lodging  in  the  branches  thereof. 

When  Pastor  Fliedner  assumed  charge  of  the  little 
parish  of  Kaiserswerth  in  1822,  destitution  had  overtaken 
the  community  through  the  failure  of  a  velvet  manufactory 
in  which  nearly  all  his  small  flock  had  earned  their  liveli- 
hood. His  people  were  starving,  and  he  was  compelled  to 
go  forth  into  Holland  and  England  to  collect  funds  for 
their  relief.  His  observations  in  those  countries  quickened 
his  philanthropic  impulses,  and  he  came  home  with  a  pur- 
pose to  do  something  for  the  relief  of  his  fellow-men.  The 
first  call  came  from  the  Prison  Society  of  Diisseldorf,  six 
miles  distant,  in  a  proposition  to  provide  an  asylum  for 
discharged  female  prisoners,  where  they  could  be  sheltered 
and  trained  for  usefulness.  It  was  a  great  undertaking 
for  a  parish  with  such  narrow  means,  but  the  brave  pastor, 
whose  wife  most  heartily  supported  him,  opened  a  summer- 
house  in  his  garden,  and  bade  the  prisoners  welcome. 
Shortly  after,  a  house  was  hired  for  the  asylum,  and  the 
summer-house  was   used    for  a    knitting-school  for   poor 


woman's  work  in  the  chukch  303 

children,  which  soon  took  on  some  of  the  characteristics  of 
a  kindergarten.  It  way  a  curious  combination  of  philan- 
thropies, but  resolute  hearts  were  in  the  work  and  it  greatly 
prospered.  Many  prisoners  were  reformed  and  little 
children  were  made  happy  and  wise  under  the  tuition  of 
the  faithful  pastor  and  his  wife. 

And  now  another  human  need  appealed  to  them.  There 
were  many  sick,  and  a  hospital  was  demanded.  One  house 
only  in  Kaiserswerth  was  available  for  such  a  purpose ;  its 
price,  in  Ameiican  money,  was  sixteen  hundred  dollars; 
the  penniless  pastor  bought  it,  and  before  the  year  was 
gone  paid  for  it  also.  Two  friends,  single  women,  volun- 
teered to  be  the  nurses  in  this  hospital :  Oct.  13,  1836,  the 
maidens  took  possession  of  the  house ;  they  had  for  furni- 
ture a  table,  a  few  chairs  with  half-broken  backs,  a  small 
set  of  crippled  knives  and  forks,  and  a  heterogeneous  collec- 
tion of  rickety  bedsteads.  Thus,  "  with  great  gladness  and 
thanksgiving,"  began  the  Deaconess  House  at  Kaiserswerth. 
To-day  the  little  hamlet  is  one  of  the  centres  of  the  philan- 
thropic work  of  the  world.  Besides  the  principal  hospital, 
now  containing  two  hundred  and  twenty  beds,  there  is  a 
hospital  for  disabled  deaconesses,  a  Magdalen  home,  a  large 
kindergarten,  a  training-school  for  teachers,  an  orphanage, 
a  holida}^  house  for  retired  deaconesses,  an  old  ladies'  home, 
and  a  great  many  shops  and  buildings  in  which  the  indus- 
trial work  of  the  mission  is  carried  on.  This  is  the  seed- 
plot.  But  how  wide  has  been  the  planting.  To  all  parts 
of  the  world  the  work  has  spread.  Fliedner  was  called  to 
other  countries  to  establish  branches  of  his  hospital  train- 
ing-schools, and  the  women  who  have  been  fitted  for  ser- 
vice in  Kaiserswerth  have  found  their  way  into  many 
lands. 

With  two  of  his  deaconesses,  Fliedner  came  early  to  a 
German  church  in  Philadelphia.  Others  have  followed, 
and  Kaiserswerth  now  has  six  branch  training-schools  in 
the  Lutheran  churches  of  the  United  States.  In  Jerusa- 
lem, in  Constantinople,  in  Alexandria,  Beirut,  Smyrna 
and  many  other  places  the  indefatigable  founder  built 
hospitals,  boarding  schools  and  orphanages.     Since  Kaisers- 


304       CHRISTIAN  MSTOR  AND   WORKING   CHURCH 

werth  was  instituted,  ten  thousand  four  hundi*ed  deacon- 
esses have  been  ordained  in  the  German  Protestant  Church, 
and  they  are  found  to-day  at  work  in  three  thousand 
six  hundred  and  forty  different  places. 

The  course  in  the  training  school  at  Kaiserswerth  covers 
three  years.  There  are  two  classes  —  one  for  nurses,  the 
other  for  teachers.  In  certain  rudiments  of  service  all  are 
trained.  Every  one  must  know  how  to  do  general  house- 
work —  to  cook,  to  wash  and  iron,  to  sew,  —  for  these 
homely  services  may  be  required  of  any  deaconess.  After 
these  primary  lessons  the  course  divides,  and  those  who 
are  to  become  nurses  are  specially  trained  in  the  hospital 
while  the  teaching  sisters  receive  the  instruction  that  fits 
them  for  their  Avork.  All  these  sisters  also  are  set  apart 
to  their  work  by  a  solemn  service  of  consecration.^ 

1  The  form  of  consecration  as  used  at  Dresden  is  as  follows : 

"LiTURGIE  BEI  EiNSEGNUNG  vox  DiAKOXISSEN.       LlED.      AxSPRACHE. 

"Nach  der  Ausprache  legen  die  Einzusegnenden  ihr  Gelobniss  in  die 
Hand  des  Geistlichen  ab. 

"  P.  Kniet  nieder  und  bittet  nm  den  Segen.  —  Die  Einzusegnenden  beten  : 
*  Gott  sei  uns  gnadig  und  barniherzig,  und  gebe  uns  seinen  giittlichen  Segen  ! 
Er  lasse  iiber  uns  sein  Antlitz  leuchten,  dass  vvir  auf  Erdeu  erkennen  seine 
Wege.     Es  segne  uns  Gott,  unser  Gott,  und  geb  uns  seinen  Frieden.     Amen.' 

"P.  Es  segne  euch  der  dreieinige  Gott,  Gott  der  Vater,  Sohn,  und  heiliger 
Geist. 

"  Schw.     Amen. 

"  P.     Friede  sei  mit  Schw.  N.  N. 

"  Schw.     Friede  sei  mit  ihr. 

"  P.     Er  sende  ihr  Hilfe  vom  Heiligthum. 

"  Schw.     Und  starke  sie  aus  Zion. 

"  P.  Der  Herr  unser  Gott  sei  ihr  freundlich  und  fordre  das  Werk  ibre 
Hande  bei  uns. 

"  Schw.     Ja,  das  Werk  ihre  Hande  wolle  er  fordern. 

"  P.     Amen  !     In  Jesu  Namen. 

"  Schw.     Amen. 

"  Hierauf  giebt  der  Geistliche  jeder  der  Schwestern  einen  Gedenkspruch  und 
betet  iiber  ihnen  :  Ewiger  Gott,  Vater  unsers  Herr  Jesu  Christi,  du  Schcipfer 
des  Mannes  und  des  Weibes,  der  du  Mirjam  und  Debora  und  Hanua  und 
Hulda  mit  dem  heiligen  Geiste  erfiillt  und  es  nicht  verschmaht  hast,  deinen 
eingeborneu  Sohn  von  einem  Weibe  geboren  werden  zu  lassen ;  der  du  auch 
in  der  Hiitte  des  Zeugnisses  und  im  Tempel  Wachteriunen  deiner  heiligen 
Pforten  erwahlen  hast ;  siehe  doch  nun  auf  diese  Magde,  die  (dir)  zum 
Dienst  verordnet  werden,  und  gieb  ihnen  deinen  werthen  heiligen  Geist, 
und  reinige  sie  von  aller  Befleckung  des  Fleisches  und  Geistes,  auf  dass  sie 
wiirdiglich  vollstrecken  das  ihnen  aufgetragne  Werk  zu  deiner  Ehre  und  zum 


WOMAl^'s    WORK    IN    Till']   CHURCH  305 

The  Kaisei'swerth  deaconesses  are  assigned  to  tlieir 
work  by  the  parent  institution ;  tliey  are  always  under 
marching  orders,  and  they  receive  no  remuneration  from 
those  who  employ  them.  Hospitals  wliich  accept  their 
services  as  nurses  pay  the  "  mother-house  "  at  Kaisers- 
werth,  or  the  branch  house  from  which  they  go  forth,  a 
small  annual  sum ;  the  dressmaking  department  furnishes 
each  deaconess  with  the  simple  garments  needful,  and  a 
small  yearly  allowance  for  pocket  money.  Food  and 
shelter  are  furnished  them  in  the  hospital  or  the  parish 
where  the  work  is  done.  When  they  are  disabled  a  home 
awaits  them  in  the  parent  institution. 

The  vow  of  the  Kaiserswerth  deaconess  is  not  perpetual ; 
a  probation  of  from  six  months  to  three  years  is  required 
of  each  one,  and  during  tliis  period  she  is  constantly 
admonished  that  unless  slie  is  assured  of  her  calling-  it  is 

o 

better  for  her  to  withdraw.  When,  at  length,  the  pledge 
of  service  is  made,  it  amounts  to  no  more  than  this,  that 
she  will  be  obedient  to  the  rules  of  the  association  while 
she  remains  in  it,  and  will  suffer  no  entangling  alliances 
to  hinder  her  in  her  work.  The  deaconesses  are  not  shut 
off  from  intercourse  with  their  kindred;  considerable 
liberty  of  action  is  left  them.  Of  course  no  vow  of  celi- 
bacy is  required  or  permitted.  A  sister  cannot  marry  and 
remain  in  the  sisteihood.  But  she  is  at  liberty  to  leave 
the  community  at  any  time,  and  a  subsequent  marriage  is 
no  reproach.  The  voav  signifies  only  this,  that  while  the 
sister  is  a  member  of  the  community  she  must  live  accord- 
ing to  its  rules. 

This  recent  development  of  the  trained  activities  of 
women  in  the  Christian  Church  possesses  great  signifi- 
cance. As  will  be  seen,  it  has  largely  taken  place  outside 
the  local  congregation.  So  far  as  the  work  of  nursing  the 
sick  is  concerned,  preparation  for  it  must,  of  course,  be 
made  in  connection  with  hospitals ;  and  it  is  in  the  hos- 

Lobe  deines  Christus,  mit  welchem  dir  Ehre,  und  Anbetung  mit  heiligem 
Geist  von  Ewigkeit  za  Ewigkeit,     Amen.     Vater  Unser,  etc. 

"  P.     Schlussvotum. 

"  Schw.     Amen  !  "  —  Quoted  in  Bihliotliecu  Sacra,  Vol.  xxviii.,  p.  3. 

20 


306         CHRISTIAN   PASTOK   AND    ^yORKING   CHURCH 

pitals  that  most  of  the  charitable  nursing  must  be  clone. 
The  work  of  teaching,  and  visiting  the  poor  and  church- 
less  might,  however,  be  largely  done  in  connection  with 
the  local  congregation.  It  is  only  as  the  work  of  the 
deaconess  is  turned  in  this  direction  that  it  comes  strictly 
within  the  view  of  this  treatise.  What  the  deaconess  is 
trained  to  do  in  pastoral  work  —  as  a  helper  and  leader  in 
the  Christian  service  of  the  congregation  —  chiefly  con- 
cerns us.  It  is  evident  that  the  ''  Lehrschwestern  "  of  the 
Kaiserswerth  Institution  are  prepared  for  such  service. 
The  evident  purpose  is  that  they  shall  bring  to  the  pastors 
to  whom  they  report,  a  reinforcement  of  strength  and  skill 
by  which  the  church  will  be  enabled  to  do  its  work  more 
efficiently.  It  is  not  only  by  what  they  themselves  will 
do,  but  by  what  they  will  stir  up  other  members  of  the 
church  to  do  that  the  church  will  be  profited.  They  will 
assist  in  opening  communication  between  the  church  and 
the  needy  and  the  neglected  round  about  it,  and  will 
strengthen  its  hold  upon  their  confidence  and  affection. 
Such,  as  we  have  seen,  is  the  design  of  those  who  are 
foremost  in  promoting  the  training  of  deaconesses  in  the 
Church  of  Scotland,  and  in  the  Protestant  Episcopal 
Church  of  the  United  States.  The  assistance  thus  fur- 
nished to  the  local  church  in  the  prosecution  of  its  proper 
mission  may  be  of  great  value. 

In  cases  where  the  aim  seems  to  be  to  establish  religious 
or  philanthropic  centres  separate  from  the  churches,  to  do 
the  work  which  it  is  assumed  the  churches  cannot  do, 
there  is  some  reason  for  hesitation  in  our  commendation 
of  it.  If  deaconess  homes  are  calculated  to  supersede  the 
churches,  or  to  afford  the  churches  an  excuse  for  neglect- 
ing the  work  which  properly  belongs  to  them,  their  utility 
will  be  doubtful.  The  church  ought  to  be  the  centre  of 
all  evangelical  and  charitable  operations  :  and  the  multi- 
plication of  agencies  which  intercept  its  lines  of  influence 
is  to  be  regretted.  The  deaconess  home  ought  to  be  in 
every  case  closely  connected  with  some  church :  it  ouglit 
to  be  evident  to  the  whole  community  that  its  gracious 
influences    proceed    directly   from    the    church ;  and   its 


woman's  work  tx  the  church  307 

gospel  invitations  slionld  draw  men  into  the  fellowship  of 
the  church.  It  is  to  he  Jioped  that  as  the  movements  for 
the  establishment  of  this  agency,  noAv  largely  tentative, 
are  better  matured,  the  connection  between  the  work  of 
the  deaconesses  and  the  work  of  the  parishes  will  be  closer 
and  more  vital. 

In  most  American  Protestant  churches  the  work  of  the 
women  is  well  organized.  In  many  churches  will  be 
found  an  association,  variously  named,  whose  function  is 
partly  social  and  partly  financial.  Its  work  consists  in 
promoting  the  fellowship  of  the  church  and  in  increasing 
its  necessary  funds. 

Much  can  be  done  by  the  women  of  the  church  to 
strengthen  the  bonds  of  fellowship.  Indeed  it  may  be 
said  that  most  of  what  is  done  for  the  promotion  of  better 
acquaintance  and  the  development  of  fraternal  feeling 
must  be  done  by  them.  They  have  not  only  the  leisure 
for  this  work  but  the  tact  and  the  experience  which  fit 
them  for  it.  If  the  women  of  any  congregation  are  so 
minded  they  may  establish  a  condition  of  things  w^hich 
will  make  the  pastor's  work  easy  and  delightful.  If  every 
new  family  finds  a  cordial  welcome  and  a  prompt  intro- 
duction to  congenial  friends ;  if  social  opportunities  are 
so  arranged  and  improved  that  those  who  ought  to  know 
one  another  are  brought  together  pleasantly  and  fre- 
quently, a  social  atmosphere  will  be  created  which  will  be 
favorable  to  the  growth  and  fruitfulness  of  the  church. 
On  the  Women's  Society  of  the  church  the  responsibility 
for  this  work  mainly  rests. 

The  financial  operations  of  these  societies  have  attracted 
criticism.  The  various  methods  employed  by  them  in 
raising  funds  are  often  censured  as  undignified  and  dis- 
graceful. Tlie  suppers,  the  festivals,  the  bazaars  and  sales 
to  which  they  resort  are  often  stigmatized  as  unworthy 
devices  for  the  procurement  of  the  necessary  revenues  of 
the  church.  It  is  not  improbable  that  indecorous  conduct 
may  sometimes  mar  these  festivities:  the  same  might  be 
said  of  prayer-meetings.  If  the  stale  joke  of  the  news- 
papers  were  well   founded,  —  that  the  charges  made   on 


308      CHRISTIAN  [Castor  and  woriong  church 

these  occasions  are  exorbitant,  —  that  wonld  be  good 
ground  for  censure.  But  the  truth  is  that  the  good 
women  usually  err  in  the  other  direction,  giving  their 
customers  more  in  return  for  their  money  than  they  could 
obtain  elsewhere.  The  charge  that  they  interfere  with 
trade  by  selling  goods  below  the  market  price  might  more 
easily  be  proven  against  them. 

It  may  be  said  that  any  such  commercial  expedient  to 
raise  the  funds  for  the  support  of  the  church  is  to  be  con- 
demned, since  the  amount  necessary  ought  to  be  freely 
contributed.  That  this  is  the  ideal  method  will  not  be 
dis^Duted;  but  our  ideals  are  not  easily  realized,  and  the 
friendly  enterprises  of  the  women's  societies  often  afford 
a  substantial  assistance  to  those  who  have  the  charge  of 
building  or  furnishing  churches  and  of  maintaining  wor- 
ship in  them.  It  is,  indeed,  often  possible  for  good  women 
to  give  of  their  handiwork  more  value  than  they  could 
give  in  current  funds ;  and  the  provision  for  turning  these 
offerings  into  money  seems  to  involve  no  essential  impro- 
priety. In  the  olden  time,  we  are  told,  "all  the  women 
that  were  wise-hearted  did  spin  with  their  hands,  and 
brought  that  which  they  had  spun,  both  of  blue,  and  of 
purple,  and  of  scarlet,  and  of  fine  linen.  And  all  the 
women  whose  heart  stirred  them  up  in  wisdom  spun  goat's 
hair.  And  the  rulers  brought  onyx  stones,  and  stones  to 
be  set,  for  the  ephod,  and  for  the  breastplate;  and  spices 
and  oil  for  the  light,  and  for  the  anointing  oil,  and  for  the 
sweet  incense.  The  children  of  Israel  brought  a  willing 
offering  unto  the  Lord,  every  man  and  woman,  whose 
heart  made  them  willing  to  bring  of  all  mamter  of  work, 
which  the  Lord  had  commanded  to  be  made  by  the  hand 
of  Moses."  ^  It  is  not  clear  that  the  contributions  of  handi- 
work to  a  modern  church  bazaar  differ  essentially  from  this 
ancient  donation. 

It  may  sometimes  be  true  that  enterprises  of  this  nature 
give  rise  to  jealousies  and  ill-tempers  among  the  partici- 
pants ;  any  close  association  of  human  beings  is  liable  to 
result  in  this  way.     But,  on  the  other  hand,  it  is  quite 

1  Ex.  XXXV.  25-29. 


woman's  work  in  the  church  309 

possible  that  the  association  for  such  purposes  should  be  a 
means  of  grace  to  those  Avho  engage  in  it.  There  is  no 
better  place  to  learn  to  behave  unselijslily  and  generously, 
to  consider  one  another,  to  prefer  one  another  in  honor. 
Churches  do  sometimes  make  great  gains  of  Christian  char- 
acter in  the  loving  co-operation  of  these  enterprises. 

The  social  advantages  of  these  events  are  also  consider- 
able. They  bring  together  those  who  would  not  otherwise 
meet;  they  enlist  all  the  women  of  the  church  in  a  com- 
mon enterprise;  and  if  care  be  taken  to  make  each  one 
feel  that  her  assistance  is  valued,  the  tie  that  binds  the 
members  to  the  church  and  to  one  another  may  be  greatly 
strengthened. 

In  most  churches  a  Women's  Missionary  Society  will 
be  found,  sometimes  both  a  foreign  and  a  home  missionary 
society;  and  many  churches,  in  addition  to  these,  have 
room  for  a  Young  Women's  Missionary  Society,  and  a 
Children's  Band.  Of  these  missionary  organizations  we 
shall  speak  in  a  subsequent  chapter:  they  are  mentioned 
here  in  order  that  attention  may  be  called  to  the  multiplic- 
ity of  women's  societies  w^ithin  the  church,  and  to  the 
need  of  co-ordinating  them.  This  is  the  task  which  has 
been  undertaken  by  the  Women's  Guild  of  the  Church  of 
Scotland.  This  Guild  is  a  national  organization,  but  its 
purpose  is  to  develop  and  also  to  unify  the  work  of  the 
women  in  the  local  parishes.  It  aims  to  establish  a  Branch 
Guild  in  every  congregation,  and  this  is  not  an  additional 
society,  but  a  consolidation  of  all  the  societies.  Each  of 
the  different  organizations  for  woman's  work  is  regarded 
as  a  section  of  this  Guild;  and  one  of  the  aims  of  its 
promoters  is  to  enlist  ever}^  woman  of  the  church  in  the 
work  of  one  or  more  of  these  sections.  In  the  reports 
which  the  Branch  Guilds  make  to  the  National  Guild, 
fourteen  different  sections  are  specified,  as  follows:  Visiting 
the  sick  and  poor;  hospitality  to  the  lowly;  entertainment 
for  the  people;  mothers'  meeting  workers;  workers  at 
home  for  missions;  members  of  Dorcas  society;  fellow- 
workers'  union;  mothers'  union;  Sabbath-school  teach- 
ing;   magazine    and    tract    distributing;    church    music; 


310         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

tempenxnce  society;  Bible  class;  collectors.  Each  of 
these  sections,  it  would  seem,  should  be  under  the  care  of 
some  capable  leader  or  committee ;  the  work  of  the  Guild 
should  be  to  get  every  Avoman  or  girl  in  the  church  to 
choose  some  one  or  more  of  these  kinds  of  work  and  report 
to  the  leader  of  the  section.  All  these  sections  constitute 
the  Branch  Guild,  and  the  workers  meet  together  from  time 
to  time,  to  exchange  experiences  and  to  report  progress. 
The  rules  for  the  members  of  the  Guild  are  as  follows : 

"  The  members  of  this  Guild  are  united  together  with 
the  vicAV  of  deepening  and  strengthening  their  own  religious 
life  and  of  promoting  good  works ;  and  they  resolve  — 

"1.  To  give  service  to  the  Lord  Jesus  Christ  as  workers 
in  his  Church,  or  as  receiving  guidance  and  instruction 
with  a  view  to  work  in  future. 

"2.  To  meet  together  at  such  times  as  may  be  agreed 
upon. 

"  3.  To  read  a  portion  of  Scripture  and  pray  in  private 
every  day,  and  to  go  to  church  as  regularly  as  possible. 

"  4.  In  private  prayer  to  pray  often  for  the  furtherance 
and  success  of  the  work  undertaken  by  the  Church  of 
Christ,  especially  by  the  Church  of  Scotland. 

"5.  To  pray  for  other  members  of  the  Guild  on  Sunday 
morning,  and  on  that  day  also  to  pray  for  a  blessing  on 
all  the  good  works  done  in  this  parish,  on  the  parish  min- 
ister, and  on  all  the  workers."^ 

The  little  Handbook  from  which  these  rules  are  copied 
gives  also  under  the  title  "What  is  the  Woman's  Guild?" 
a  clear  statement  of  the  purposes  of  the  organization : 

"1.  It  is  not  a  Young  Woman's  Guild.  It  is  therefore, 
even  in  this  respect,  not  parallel  with  the  Girls'  Friendly 
Society  and  the  Young  Women's  Christian  Association. 
It  is  an  attempt  to  band  together  all  the  women  in  a  con- 
gregation, so  that  they  may  be  helpful  to  each  other.  It 
proposes  to  make  all  workers  acquainted  with  each  other, 
and  with  each  other's  work,  and  through  this  acquaintance, 
and  the  sympathy  resulting  from  it,  to  strengthen  their 
hands  and  increase  their  power  to  work. 

1  Handbook,  p.  4. 


woman's  work  in  the  church  311 

"2.  It  is  a  union  witliin  the  Church.  The  Christian 
Church  has  lost  much  by  so  many  of  its  members  going 
outside  of  it  for  companionship  in  work,  and  for  Christian 
fellowship.  This  scheme  by  no  means  proposes  that  mem- 
bers of  the  Church  of  Scotland  shall  not  be  members  of 
their  non-ecclesiastical  societies,  but  it  reminds  them  that 
they  have  a  primary  duty  within  their  own  church.  The 
Guild  can  reach,  and  ought  to  reach,  every  adherent  of 
every  congregation,  so  that,  for  example,  domestic  ser- 
vants and  young  women  in  shops,  if  they  be  sitters  in  a 
church,  shall  have  associates,  advisers,  and  guides  of  their 
own  sex  in  the  congregation  to  which  they  belong.  This 
is  a  part  of  the  '  communion  '  to  which  all  are  solemnly 
pledged  at  the  Lord's  table.  As  it  is  through  working 
together  that  people  come  to  know  each  other  best,  the 
Guild  is  — 

"3.  A  Union  of  Workers.  It  has  been  found  that  poor 
and  rich  rejoice  when  it  is  put  in  their  power  to  do  some- 
thing ;  and  rich  and  poor  can  be  allied  in  working  for  mis- 
sions in  connection  with  the  congregation,  or  in  some  of 
the  many  branches  of  congregational  activity.  A  union 
for  work  in  Christ's  cause  ought  surely  to  be  a  part  of 
congregational  life. 

"  4.  It  is  a  union  whose  members  may  do  good  to  others. 
The  ultimate  question  is  not  '  What  will  the  Guild  do  for 
me  ?  '  but  '  What  will  the  Guild  enable  me  to  do  for 
others  ?  ' 

"  Therefore  we  may  sum  up  by  saying,  — 

"1.  A  branch  of  the  Woman's  Guild  in  any  parish  or 
congregation  ought  to  be  a  union  of  all  women,  old  and 
young,  who  are  engaged  in  the  service  of  Christ  in  con- 
nection with  the  Church,  or  who  desire  to  give  help  to  any 
practical  Christian  work  in  the  parish,  as  well  as  all  who 
are  receiving  Christian  teaching,  and  looking  forward  to 
Christian  service. 

"  2.  Each  member  should  take  part  in  at  least  one  of 
the  sections  of  the  parish  work,  —  as  for  example,  the 
Dorcas  Society,  the  Tract  Distributors,  the  IMission  Work- 
Party,  the  Sabbath-school  Teachers,  the  Choir;  and  those 


312         CHRISTIAN   PASTOR   AND   WOEIONG   CHURCH 

sections  should  be  entered  on  one  roll  of  the  Guild.  One 
great  object  of  the  Guild  is  to  make  every  worker  acquainted 
with  all  that  the  others  are  doing,  so  that  joint  meetings, 
at  which  the  work  is  reported  on  and  encouraged,  may  be 
attended  by  all.  At  those  meetings  all  who  are  interested 
in  the  work  are  welcome ;  and  they  soon  choose  the  work 
with  which  they  specially  desire  to  be  connected.  Those 
who  are  but  beginning,  or  who  wish  to  begin,  and  those 
lately  come  as  strangers,  are  also  welcomed ;  for  thus  they 
put  themselves  under  good  influences."^ 

Of  these  Branch  Guilds  there  were  reported,  in  the  year 
1895,  no  less  than  337,  with  a  membership  of  24,924,  and 
a  sum  of  X4,372  had  been  raised  by  these  branches  for 
church  purposes  during  that  year.  It  is  clear  that  the 
ancient  Church  of  Scotland  has  here  discovered  a  most 
valuable  agency.  For  the  development  and  co-ordination 
of  the  activities  of  its  women,  the  Guild  furnishes  an 
admirable  plan.  Its  suggestion  may  well  be  adopted  by 
many  other  Protestant  churches.  The  scheme  would  need 
to  be  modified  to  suit  the  conditions  of  some  of  our 
American  churches,  but  the  method  is  clearly  applicable 
everywhere.  It  is  not  essential  that  a  national  or  denomi- 
national organization  for  this  purpose  should  be  formed: 
each  congregation  could  unite  its  own  agencies  after  this 
manner  without  connecting  itself  with  other  congregations 
similarl}^  organized.  The  union  of  the  Branch  Guilds  in  a 
national  or  denominational  association  would,  no  doubt, 
add  something  of  enthusiasm  to  the  movement ;  but  on  the 
other  hand  it  would  call  for  anotlier  annual  convention; 
and  in  America  the  plague  of  the  conventions  is  becoming 
nearly  as  formidable  as  the  plague  of  the  frogs  was  in 
ancient  Egypt.  If,  indeed,  the  numerous  denominational 
societies  of  women  could  be  consolidated  in  one  Woman's 
Guild  for  each  denomination,  so  that  one  annual  meeting 
might  serve  the  purposes  of  all,  that  would  be  a  con- 
summation on  Avhich  many  devout  wislies  could  well  be 
expended.  The  Free  Church  of  Scotland  and  the  United 
Presbyterian  Church  have  also  large  guilds. 

1  Handbook,  p.  1-3. 


CHAPTER   XIV 

THE   YOUNG    MEN   AND   WO:\IEN 

It  is  barely  half  a  century  since  the  young  people  of  our 
American  Protestant  churches  first  began  to  be  organized 
for  Christian  work.  Nineteen  centuries  ago  the  promise 
was  recalled  of  a  day  when  the  Spirit  should  be  poured 
from  on  high  upon  the  whole  Church,  and  when  the  young 
men  should  see  visions  ^  —  presumably  visions  of  work  to 
be  done,  for  these  are  the  visions  which  the  Spirit  most 
often  vouchsafes.  The  apostle  John,  in  his  old  age,  wrote 
to  young  men  because  they  were  strong ;  ^  his  purpose  must 
have  been  to  enlist  their  strength  in  the  service  of  the 
Church.  By  those  who  reflected  that  the  apostolic  band 
were  probably  all  young  men,  it  might  have  been  conjec- 
tured that  what  has  been  tei'med  "  the  young-man-power  " 
could  be  used  with  great  effect  in  the  work  of  the  Church. 
But  this  hint  was  tardily  taken  by  most  of  the  organized 
ecclesiasticisms,  and  but  little  provision  was  made  for  the 
co-operation  of  the  young  men  and  women  in  Christian 
work. 

In  Germany,  after  the  Napoleonic  wars,  when  the  people 
in  the  bitterness  of  their  poverty  began  to  turn  to  God, 
and  when  that  great  deepening  df  spiritual  experience  took 
place  out  of  which  have  grown  so  many  of  the  best  fruits 
of  modern  German  civilization,  there  sprang  up  in  many 
parishes  ChristlicJic  J ilnglingsvcreine  —  Christian  Young 
Men's  Associations.  These  were  generally  groups  of 
young  men,  belonging  to  some  parish,  who  came  together 
for  prayer,  for  Bible  study,  and  for  mutual  help  in  tlie 
Christian  life.  Doubtless  we  may  find  in  these  associa- 
tions some  reverberations  of  Fichte's  epoch-making  book, 

1  Acts  ii.  17.  2  1  j^^im  ii_  i4_ 


314      CHRISTIAN  Castor  and  working  church 

The  Way  to  the  Blessed  Life.  These  German  Vereine  were 
not,  however,  widely  influential;  the  enlistment  of  the 
young  in  Christian  activity  was  barely  begun  in  them. 

In  1844  the  first  Young  Men's  Christian  Association 
was  organized  in  London  by  George  Williams,  lately 
knighted  by  the  Queen  in  recognition  of  this  great  service 
to  religion.  The  association  from  the  beginning  was 
undenominational;  the  young  men  met  first  for  prayer 
and  Bible  study ;  soon  the  reading  room,  the  library,  and 
courses  of  popular  lectures  became  a  necessity,  and  the 
Young  Men's  Christian  Association  developed  into  a  sanc- 
tified club,  offering  an  inexpensive  and  safe  resort  to  the 
homeless,  and  providing  social  opportunities  for  the  young 
men  who  were  united  in  Christian  work.  The  gymnasium, 
the  amusement  room,  the  bowling  alley,  the  swimming 
bath,  and  many  appliances  for  physical  culture  are  now 
generally  furnished  to  members.  Educational  classes  in 
great  variety  are  also  offered  at  merely  nominal  cost; 
courses  of  lectures  are  provided  for  the  winter  evenings 
and  employment  bureaux  assist  the  workless  to  find  occu- 
pation. The  strictly  religious  work  of  the  association  has 
been  less  emphasized  of  late  than  the  social  and  educational 
features ;  but  special  religious  services  for  young  men  are 
held  every  week ;  Bible  classes  are  taught,  and  groups  of 
young  men  go  forth  from  the  association  rooms  to  perform 
evangelistic  and  charitable  work  in  the  community. 

The  development  of  this  arm  of  the  church  has  been 
phenomenal;  between  five  and  six  thousand  associations 
noAV  exist,   distributed  over  the  known  world. 

The  Young  Women's  Christian  Associations  have  had 
a  later  and  much  less  extensive  development;  they  under- 
take to  perform  for  young  women  a  service  similar  to  that 
which  the  other  associations  perform  for  young  men. 

Both  these  institutions,  however,  do  their  work  outside 
the  lines  of  the  local  congregation.  They  depend  upon 
the  churches  for  their  support,  and  they  are,  to  some 
extent,  feeders  of  the  churches;  but  they  are  not  under 
parish  control,  and  no  organization  connected  with  them 
takes  any  part  in  parish  work.     They  furnish  a  splendid 


THE   YOUNCJ    MEN   AND    WOMEN  315 

illustration  of  wliat  can  be  accomplished  by  the  conse- 
crated energies  of  young  men  and  women;  but  they  do  not 
help  to  solve  the  })r()])lem  of  the  local  churcli,  save  as  they 
perform  some  portion  of  the  work  which  tlie  church  would 
otherwise  be  required  to  undertake.  If,  for  example,  a 
well-equipped  building  of  the  Young  Men's  Christian 
Association  stands  in  close  proximity  to  some  down-town 
church,  it  is  manifest  that  this  church  may  be  released 
from  undertaking  the  kind  of  work  for  the  young  men  of 
the  neighborhood  which  might,  in  the  absence  of  the  asso- 
ciation, be  expected  of  it.  The  reading  room,  the  educa- 
tional classes,  the  pleasant  Sunday  afternoon  service,  are 
all  furnished  by  the  association,  and  it  would  be  poor 
economy  and  worse  comity  for  the  church  to  duplicate 
them.  To  some  extent,  therefore,  these  associations  do 
relieve  those  churches  which  are  their  neighbors  from  their 
responsibilities.  In  another  way,  also,  the  life  of  the 
parish  is  affected  by  the  existence  of  these  institutions. 
The  work  of  the  Young  Men's  Christian  Association  must 
be  done  b}^  the  young  men  who  are  members  of  the 
churches;  and  the  pastor  will  regard  this  as  one  of  the 
fields  in  which  his  force  is  employed,  and  will  gladly  sur- 
render such  of  his  young  men  as  may  be  needed  to  this 
important  work.  It  is  one  of  the  cases  in  which  the 
Church,  for  Christ's  sake,  loses  its  life  that  it  may  keep  it 
unto  life  eternal. 

But  there  are  other  organizations  of  young  people  which 
are  vitally  connected  with  the  local  congregation  and  do 
the  chief  part  of  their  work  within  it,  and  for  its  benefit. 
For  the  past  thirty  years  in  America  organizations  of  the 
young  people  have  existed  in  many  churches,  the  purpose 
of  which  was  the  cultivation  of  the  religious  life  of  their 
members  and  the  improvement  of  their  minds,  as  Avell  as 
the  provision  of  wholesome  social  recreation  for  them. 
But  a  great  impetus  was  given  to  the  movement  when,  in 
1881,  a  young  Congregational  pastor  of  Portland,  Maine, 
called  his  young  men  and  women  together  and  submitted 
to  them  the  constitution  of  a  Young  People's  Society  of 
Christian  Endeavor.     This  constitution,   substantially  as 


316         CHRISTIAN  PASTOR   AND   WORKING   CHURCH 

then  submitted,  has  been  adopted  by  more  than  twenty- 
five  thousand  societies  in  all  parts  of  the  world,  represent- 
ing at  least  thirty  different  denominations,  and  including 
more  than  two  and  a  half  million  members.  To  this  must 
be  added  the  Epworth  League  of  the  Methodist  Episcopal 
Churches,  with  eighteen  thousand  chapters  and  nearly  a 
million  members,  and  the  Baptist  Young  People's  Union, 
with  a  large  membership.  These  last-named  organizations 
are  offshoots  of  the  Society  of  Christian  Endeavor.  Such 
a  growth,  in  sixteen  years,  is  perhaps  unparalleled  in  the 
annals  of  evangelical  Christianity. 

The  young  people,  after  long  obscurity,  have  thus  sud- 
denly blazed  forth  like  the  lightning  from  one  end  of  the 
heaven  to  the  other ;  they  are  very  much  in  evidence ;  the 
air  resounds  with  their  marching  cries,  and  the  streets  are 
gay  with  their  badges  and  banners.  Yet  this  is  not  a 
centralized  organization.  There  is  a  "  United  Society  of 
Christian  Endeavor,"  consisting  of  one  trustee  from  each  of 
several  religious  denominations,  but  it  is  only  a  bureau 
of  information.  There  is  no  central  authority  or  board 
of  control.  The  great  Christian  Endeavor  conventions 
attempt  no  legislation;  thc}^  are  simply  religious  meetings. 
Every  local  society  is  independent;  its  membership  is 
drawn  from  its  own  congregation,  and  it  is  subject  to  the 
control  of  the  authorities  of  that  congregation.  In  the 
words  of  its  founder:  "The  Society  of  Christian  Endeavor 
is  a  purely  religious  organization,  though  there  may  be 
social  features,  literary  features,  and  musical  features  con- 
nected with  it.  In  fact,  the  society  is  meant  to  do  any- 
thing that  the  Church  wishes  to  have  it  do.  The  scope  of 
its  energies  is  almost  limitless.  It  may  relieve  the  desti- 
tute, visit  the  sick,  furnish  flowers  for  the  pulpit,  replenish 
the  missionary  treasuries,  build  up  the  Sunday-school, 
awaken  an  interest  in  the  temperance  cause,  preach  a 
White  Cross  crusade.  The  inspiration  for  all  these  mani- 
fold forms  of  service  comes  from  the  weekly  prayer-meet- 
ing, which  is  always  a  vital  matter  in  a  Christian  Endeavor 
Society.  The  prayer-meeting  pledge,  Avhile  no  uniformity 
of  language  is  insisted  upon,  binds  the  young  disciple  to 


THE   YOUNG   MEN    AND    WOMEN  817 

daily  private  devotions,  to  loyal  support  of  liis  own  churcli, 
and  to  attendance  and  participation  in  the  weekly  prayer- 
meeting,  unless  prevented  by  a  reason  Avhich  he  can  con- 
scientiously give  to  his  Master.  This,  perhaj^s,  is  the  most 
vital  and  important  thing  in  the  society.  It  has  rejuve- 
nated and  revived  the  young  people's  prayer-meeting  in 
all  parts  of  the  world  and  has  poured  new  life  into  the 
other  services  of  the  Church.  The  monthly  consecration 
meeting,  at  which  the  roll  is  called  and  the  members 
answer  to  their  names,  is  also  a  very  serious  and  important 
meeting,  and  shows  who  are  faithful  to  their  covenant 
vows." 

As  an  illustration  of  the  breadth  of  the  field  occupied  by 
this  society,  the  following  paragraph  may  be  cited :  "  One 
society  kept  the  church  alive  for  months  while  its  pastor 
was  sick ;  another  has  given  two  hundred  dollars  a  year  to 
foreign  missions,  and  supports  a  girl  in  Syria ;  anotlier  has 
sent  two  foreign  missionaries ;  another  has  two  young  men 
studying  for  the  ministry ;  another  has  sent  two  mission- 
aries to  Africa;  another  is  educating  a  Japanese  girl; 
another  has  organized  thirteen  other  Christian  Endeavor 
Societies  in  eighteen  months ;  another,  in  Bombay,  supports 
twelve  missionary  enterprises  in  that  city;  another,  in 
Mexico,  has  fourteen  members  studying  for  the  ministry; 
another  sent  one  hundred  and  fourteen  sacks  of  flour  to 
the  Russians ;  another  has  built  a  new  church  and  helped 
erect  a  school  for  colored  girls;  another  has  bought  a 
horse  for  a  home  missionary ;  another  sent  members  to  sing 
and  pray  at  the  poorhouse  every  week ;  another  supports 
three  native  preachers  in  China,  Japan,  and  India ;  another 
is  running  five  Sabbath-schools,  and  has  starved  a  saloon- 
keeper to  death ;  another  reports  thirty  conversions  in  one 
year;  another  is  fighting  race-track  gambling;  another 
sends  fifty  periodicals  a  week  to  missionaries  in  the  West; 
another  has  five  young  women  employed  as  city  mission- 
aries ;  another  has  established  two  branch  Sunday-schools ; 
another  runs  a  '  fresh-air  '  home."  ^ 

This  may  seem  to  indicate  that  the  society  travels  far 

1  Triumphs  of  the  Cross,  p.  569. 


318        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

beyond  the  boundaries  of  the  parish,  but  if  it  does  so,  it  is 
only  because  the  field  of  the  Church  is  the  world,  and  the 
society  is  helping  the  Church  to  occupy  its  field.  And  it 
ought  to  be  strongly  affirmed  that  in  the  conception  of 
those  who  have  had  most  to  do  with  the  leadership  of  the 
movement,  the  entire  subordination  of  the  local  society  to 
the  church  with  which  it  is  connected  has  always  been 
kept  in  view.  The  pastor  and  the  church  officers  are 
ex  officio  members  of  the  society,  and  their  counsel  and 
approval  must  be  sought  in  any  work  undertaken  by  the 
society.  It  is  not  improbable  that  these  groups  of  young 
people  sometimes  become  rash  and  headstrong,  and  that 
they  occasionally  manifest  some  lack  of  respect  for  the 
authorities  of  the  church,  and  some  disposition  to  carry  on 
their  work  without  much  regard  for  the  wishes  of  the 
older  members;  but  when  this  spirit  takes  possession  of 
them  they  are  departing  from  the  counsels  of  their  leaders 
and  from  the  spirit  and  the  letter  of  their  own  constitution. 

The  impulse  which  has  been  given  to  the  religious 
activity  of  the  young  people  of  the  churches  by  this  organi- 
zation is  one  of  the  notable  events  of  recent  history.  It 
is  not  too  much  to  say  that  the  rise  of  the  Society  of 
Christian  Endeavor  has  made  even  skeptics  see  that  it  is 
hazardous  to  count  Christianity  among  the  spent  forces  of 
modern  civilization.  Certainly  there  is  no  lack  of  youth- 
ful vigor  and  consecrated  purpose  in  the  Church  of  Christ 
to-day.  There  is  power  here  with  which  a  prodigious 
amount  of  work  can  be  done  if  it  is  only  wisely  directed. 
It  is  a  great  thing  to  have  made  this  truth  clear  to  the 
apprehension  of  believers  and  unbelievers.  In  the  days 
when  men  are  talking  about  the  decadence  of  faith,  here 
is  a  demonstration  of  religious  enthusiasm  scarcely  paral- 
leled since  the  Crusades. 

All  that  is  needed  is  that  this  enthusiasm  be  husbanded 
and  rightly  guided.  These  young  people  know  their 
power;  they  must  be  shown  how  to  use  it.  The  problem 
now  is  to  find  for  them  the  right  things  to  do,  —  things 
which  they  can  do ;  and  to  let  them  see  that  they  are  pro- 
ducing results.     Hitherto  they  have  lacked  definite  pur- 


THE   YOUNG   IVIEN   AND    WOMEN  319 

poses.  Some  of  the  societies,  as  we  have  seen,  have  found 
work  to  do,  and  have  rejoiced  in  the  things  accomplished ; 
but  with  many  of  them  success  has  consisted  in  holding 
meetings,  in  getting  a  large  number  to  take  part  in  the 
meetings,  in  increasing  the  number  of  members  and  in 
holding  enthusiastic  conventions.  And  it  must  be  admitted 
that  a  strong  tendency  to  the  spectacular  has  been  devel- 
oped. There  are  many  members  of  these  societies  to 
whom  the  holding  of  a  great  convention  seems  the  greatest 
thing  in  the  world.  The  fact  that  meetings  and  conven- 
tions are  only  devices  for  the  generation  of  power,  and 
that  they  are  worse  than  useless  unless  the  power  there 
generated  is  employed  in  producing  some  useful  changes 
in  the  lives  of  men  and  in  the  social  order,  is  a  fact  not 
so  fully  impressed  as  it  ought  to  be  upon  the  minds  of 
many  of  these  zealous  young  disciples.  It  is  evident  that 
those  who  have  the  movement  in  charge  have  felt  the 
force  of  these  considerations,  and  that  they  have  been 
casting  about  them  for  methods  of  utilizing  the  force  they 
have  evoked.     This  will  be  their  most  difficult  problem. 

The  suggestion  has  been  heard  that  the  moral  power  of 
the  Endeavor  movement  be  turned  toward  the  work  of 
municipal  reform.  Here  is  a  great  field,  and  the  young 
people  might  cultivate  it  with  excellent  results,  if  their 
efforts  could  be  well  directed.  But  it  is  plain  that  they 
ought  not  to  undertake  any  political  campaigning;  and 
that  any  efforts  of  theirs  in  the  direction  of  law  enforce- 
ment would  be  injudicious.  What  they  can  do  is  to  pre- 
pare themselves  by  thorough  study  of  municipal  problems 
to  act  intelligently  when  the  leadership  shall  fall  into  their 
hands.  The  older  young  men  might  join  the  Good  Gov- 
ernment Clubs  and  the  Municipal  Leagues,  and  the  socie- 
ties might  form  themselves  into  associations  for  the 
investigation  of  civic  problems  and  civic  conditions.  To 
study,  patiently  and  thoroughly,  the  methods  of  doing  the 
public  business;  to  make  themselves  thoroughly  familiar 
with  the  details  of  the  administration  of  the  municipality 
in  which  they  live ;  to  cultivate  the  habit  of  careful  judi- 
cial examination  into  such  affairs,  so  that  they  might  be 


320        CHRISTIAN   PASTOK   AND   WORKING   CHURCH 

conscious  of  having  a  well -formed  opinion  upon  public 
questions  —  this  would  be  a  most  useful  exercise  for  these 
young  men  and  Avomen.  The  one  thing  needful  in  all  our 
communities  is  sound  and  strong  public  opinion ;  and  the 
presence  in  the  community  of  a  large  body  of  intelligent 
young  men  and  women  who  had  taken  pains  to  obtain 
accurate  information  upon  municipal  questions  would 
powerfully  tend  to  create  such  a  public  opinion.  Many 
persons  might  object  to  their  meddling  with  municipal 
government;  but  nobody  can  object  to  their  learning  all 
they  can  about  the  existing  methods  of  government,  and 
telling  what  they  know,  provided  they  always  talk 
temperately. 

There  is  also  a  vast  work  of  political  education  to  be 
done  for  the  foreign-born  populations  of  the  American  cities. 
It  is  a  mistake  to  regard  all  these  people  as  vicious  and 
depraved;  many  of  them  are  capable  of  unselfish  action, 
but  most  of  them  are  wofully  ignorant  of  the  first  prin- 
ciples of  civil  government,  and  all  of  them  are  in  danger 
of  being  led  astray  by  demagogues.  To  the  tender 
mercies  of  the  most  unscrupulous  politicians  Americans 
are  in  the  habit  of  consigning  them;  if  they  vote  unwisely 
who  can  blame  them?  The  presence  in  all  our  popula- 
tions of  a  vast  mass  of  such  ignorant  voters  imposes  a 
heavy  responsibility  on  all  good  citizens.  In  some  way 
these  people  must  be  reached  and  instructed.  The  politi- 
cal education  of  these  multitudes  is  a  duty  only  less 
pressing  than  their  spiritual  evangelization.  And  it  can 
be  done  only  by  going  among  them,  and  establishing  friendly 
relations  with  them  and  winning  their  confidence.  It  will 
require  a  vast  amount  of  hand-to-hand  work  in  the  slums 
of  the  cities.  The  Good  Government  Clubs  are  organized 
to  do  this  very  work,  and  the  Good  Government  Clubs 
ought  to  get  from  the  young  men  of  the  Christian  Endeavor 
societies  large  reinforcements  of  trustworthy  and  steadfast 
workers. 

The  enlistment  of  the  Endeavor  societies  in  mission 
work,  at  home  and  abroad,  is  a  proposition  which  involves 
fewer  difficulties.     There  is  no  reason  why  these  young 


THE    VOUNG    MEN    AND    WOMEN  321 

people,  under  tlic  direction  oi"  their  pustois  and  the  officers 
of  their  churches,  shoukl  not  do  efficient  work  in  estab- 
lishing and  maintaining  Sunday-schools,  and  sewing- 
schools,  and  kindergartens,  and  coft'ee-houses,  and  all 
manner  of  instrumentalities  for  the  enliglitenment  and 
evangelization  of  the  needy  of  their  own  community.  If 
their  hearts  are  on  fire  with  the  purpose  to  serve,  they  will 
ffiid  leaders  and  counsellors.  And  there  is  ample  room 
for  all  their  energy  in  the  great  mission  enterprises  by 
which  the  Church  seeks  to  carry  the  gospel  to  the  far-off 
lands.  All  that  is  needed  to  kindle  the  missionary  enthu- 
siasm of  these  young  people  to  a  white  heat  is  to  acquaint 
them  with  the  facts.  Let  them  see  what  the  work  is  and 
what  the  encouragements  are  and  they  will  give  to  the 
cause  a  full  measure  of  devotion. 

To  these  wide  fields  outside  the  parishes  to  which  they 
belong  their  thoughts  may  well  be  directed ;  but  after  all 
there  is  much  work  waiting  for  them  within  the  precincts 
of  these  parishes  of  which  they  should  not  be  suffered  to 
lose  sight.  In  the  Sunday-schools,  the  Mid-week  Services, 
the  Boys'  Brigades,  the  Girls'  Guilds,  the  Flower  Com- 
mittees, the  singing  services,  the  missionary  and  charitable 
work  of  the  church,  there  is  a  great  deal  of  work  to  be 
done,  and  the  young  people  of  the  Endeavor  societies 
ought  to  be  made  to  feel  that  it  is  for  them  a  point  of 
honor  to  see  to  it  that  no  vacancy  be  permitted  to  exist  in 
any  of  these  forms  of  service.  The  commission  of  the 
risen  Lord  required  the  disciples  to  preach  his  gospel 
among  all  nations,  hcginning  from  Jerusalem.^  This  is 
where  we  must  always  begin  —  at  home.  The  church 
whose  home  work  is  thoroughly  done  can  send  out  a  more 
efficient  band  of  laborers  to  the  fields  outside. 

The  day  will  come  —  perhaps  it  has  already  risen  —  when 
the  interest  of  these  young  people  will  be  more  surely 
maintained  by  getting  them  employed  in  some  definite 
work,  and  making  them  see  that  they  are  succeeding  in 
it,  than  by  some  of  the  methods  now  chiefly  relied  on. 
The  pledge  is  not  amiss;  the  thing  which  it  promises  is 

1  Luke  xxiv.  47. 
21 


322        CHRISTIAN  PASTOR  AND   WORKING   CHURCH 

not  unreasonable,  and  no  faithful  young  disciple  needs  to 
shrink  from  making  the  promise;  but  the  official  surveil- 
lance of  the  members,  to  see  whether  or  not  they  are  keep- 
ing the  pledge,  and  to  call  them  to  account  if  they  do  not 
keep  it,  is  of  doubtful  wisdom.  The  kind  of  fidelity 
which  is  produced  by  this  device  will  not  prove  to  be  the 
highest.  The  motive  to  which  these  methods  appeal  is  far 
from  being  the  noblest.  The  society  would  better  depend 
for  its  success  upon  the  enthusiasm  for  some  good  work 
which  it  can  inspire  in  its  members,  than  upon  the  disci- 
pline which  it  can  exercise  over  them.  It  is  failing,  to- 
day, to  secure  the  co-operation  of  a  large  number  of  the 
best  and  strongest  young  people  in  our  churches,  —  of 
those  whose  intelligence  and  conscientiousness  it  greatly 
needs,  —  because  it  insists  on  these  mild  forms  of  cen- 
sorship. 

Doubtless,  if  these  methods  prove  to  be  unwise,  they 
will,  in  time,  be  modified.  And  there  is  every  reason  to 
hope  that  this  great  movement  of  the  young  people  will 
go  forward  with  increasing  power,  and  that  all  the 
churches  of  all  the  lands  will  be  vitalized  by  its  influence. 
The  subject  is  one  which  the  wise  pastor  needs  to  study 
carefully,  that  he  may  know  how  to  keep  alive  this  gener- 
ous enthusiasm,  and  how  to  direct  it  so  that  it  shall 
accomplish  for  the  church  and  through  the  church  the 
greatest  amount  of  good. 

In  the  Protestant  Episcopal  Church  of  the  United 
States  the  impulse  to  consecrated  activity  has  taken  form 
in  the  Brotherhood  of  St.  Andrew.  The  society  is  now 
about  thirteen  years  of  age,  and  it  reports  about  fourteen 
hundred  chapters,  representing  as  many  local  parishes. 
The  purpose  of  the  Brotherhood  is  set  forth  in  its  consti- 
tution : 

"  The  sole  object  of  the  Brotherhood  of  St.  Andrew  is 
the  spread  of  Christ's  Kingdom  among  young  men,  and  to 
this  end  every  man  desiring  to  become  a  member  thereof 
must  pledge  himself  to  obey  the  rules  of  the  Brotherhood 
so  long  as  he  shall  be  a  member.  These  rules  are  two: 
The  rule  of  Prayer  and  the  rule  of  Service.     The  rule  of 


THE    YOUNG   MEN   AND    WO^IEN  323 

Prayer  is  to  l)ray  daily  for  the  spread  of  Clirist's  Kingdom 
among  young  men  and  for  God's  blessing  upon  the  labors 
of  the  Brotherhood.  The  rule  of  Service  is  to  make  an 
earnest  effort  each  week  to  bring  at  least  one  young  man 
within  hearing  of  the  gospel  of  Jesus  Christ,  as  set  forth 
in  the  services  of  the  church  and  in  young  men's  Bible 
classes.  Any  organization  of  young  men,  in  any  parish, 
mission,  or  educational  institution  of  the  Protestant  Epis- 
copal Church,  effected  under  this  name,  and  Avitli  the 
ap[)roval  of  the  rector  or  minister  in  charge,  for  this  object, 
and  whose  members  so  pledge  themselves,  is  entitled  to 
become  a  Chapter  of  the  Brotherhood,  and,  as  such,  to 
representation  in  its  conventions  unless  such  approval  be 
withdrawn.  No  man  shall  be  an  active  member  of  a 
Chapter  who  is  not  baptized,  and  no  member  shall  be 
elected  presiding  officer  or  delegate  to  the  convention  who 
is  not  also  a  communicant  of  the  Protestant  Episcopal 
Church." 

This  Brotherhood  has  already  taken  a  large  place  in 
the  life  of  the  Episcopal  Church  in  America.  Its  conven- 
tions bring  together  a  large  number  of  vigorous  young 
men,  and  these  meetings  have  been  full  of  fervor  and. 
resolute  purpose.  We  find  here  the  same  spirit  that  ani- 
mates the  legions  of  Christian  Endeavor,  and  although 
the  numbers  are  comparatively  small,  the  intelligence  and. 
force  of  the  assemblies  are  of  a  high  order.  It  is  remark- 
able, indeed,  to  witness  the  large  variety  of  characters  in 
these  conventions.  A  recent  newspaper  report  gives  a 
graphic  picture  of  the  constituency  of  one  of  them: 

"  The  convention  included  men  engaged  in  almost  every 
honest  occupation.  Some  of  them  could  have  designed  a 
house  and  drawn  plans  for  it;  others  could  have  built  it, 
painted  it,  or  furnished  it.  There  were  men  in  every 
line  of  skilled  labor  needed  to  build  a  railroad  —  track, 
bridges,  rolling-stock,  and  all;  and  others  who  could  have 
manned  and  managed  the  road,  from  brakeman  to  president. 
There  were  men  who  as  lawyers  could  try  cases,  and  others 
who  as  judges  could  decide  them.  There  were  men  who 
could   edit  a  paper   or   write  a  book;  several  reporters; 


324        CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

others  who  could  set  the  type,  feed  the  press,  make  the 
paper  stock,  or  turn  patterns  for  the  niacliinery.  There 
were  enough  farmers  to  make  quite  a  village ;  teachers  and 
students  enough  to  start  several  schools  and  colleges; 
doctors  enough  for  a  hospital ;  and  as  many  clergymen  as 
there  are  in  the  diocese  of  Virginia.  Some  of  the  men 
could  design  a  piece  of  cloth,  others  could  weave  it,  and 
others  could  make  the  garment.  There  were  men  who 
could  survey  a  field  and  others  who  could  plough  it. 
There  were  men  who  could  build  ships  and  men  who  could 
sail  them;  men  who  could  build  engines  and  men  who 
could  run  them ;  men  who  could  manage  a  business,  keep 
the  books,  buy  goods  or  sell  them ;  men  who  spend  most 
of  their  time  on  the  road  as  salesmen,  and  men  who  sit  in 
offices  and  keep  the  travellers  busy.  There  were  coach- 
men, telegraphers,  artists,  postmen,  plumbers,  mill-workers, 
barbers,  blacksmiths,  miners,  scientists  and  merchants  in 
almost  every  line  of  business.  They  all  stood  together  as 
citizens  of  one  Kingdom." 

One  striking  feature  of  these  conventions  is  the  "  Quiet 
Day  "  with  which  they  begin.  The  delegates  assemble  at 
their  place  of  meeting  the  day  before  the  business  of  the 
convention  is  opened,  and  spend  the  whole  day  together, 
for  the  greater  part  in  silence,  —  receiving  together  the 
Communion  in  the  morning;  reading  the  Bible  and  devo- 
tional books ;  joining  in  the  Litany ;  but  devoting  most  of 
the  time  to  meditation  and  silent  prayer.  "Just  before 
the  close,"  says  one,  "we  were  asked  to  repeat  or  read 
aloud  any  texts  peculiarly  dear  to  each  one  or  especially 
applicable  to  the  day.  How  quickly  they  came,  those 
blessed  words,  so  full  of  joy,  encouragement  and  hope! 
The  men's  voices,  as  they  read,  now  from  one  part  of  the 
church,  now  from  another,  indicated  how  deep  were  the 
impressions  the  quiet  communion  of  the  day  had  made. 
It  closed,  outwardly,  with  evening  prayer  at  half-past 
four,  but  who  can  tell  when  it  really  closed?" 

If,  as  seems  evident,  the  spirit  of  the  St.  Andrew's 
Brotherhood  finds  expression  in  services  of  this  nature,  we 
may  readily  credit  the  statement  of  a  leading  journal  of 


THE   YOUNG   MEN   AND   WOMEN  325 

the  Church,  that  it  is  "by  far  the  most  important  of  all 
the  voluntary  agencies  organized  to  serve  the  Church  and 
to  extend  the  Kingdom."  It  will  be  seen  that  this 
Brotherhood,  like  the  Society  of  Christian  Endeavor, 
proposes  to  devote  all  its  energies  to  the  work  of  strength- 
ening the  local  church.  It  puts  its  forces  under  the 
leadership  of  the  rector  of  the  church,  and  seeks  to  co- 
operate with  him.  Its  first  and  most  constant  aim  is  to 
bring  young  men  under  the  influence  of  the  Church.  It 
is  a  recruiting  agency,  sending  out  its  trained  helpers  to  do 
the  work  of  gospel  ministration  for  the  church  to  which 
they  belong.  It  seeks  to  express  the  hospitality  of  the 
church  to  all  who  approach  its  threshold;  it  undertakes 
mission  services,  under  the  rector's  guidance,  but  its  main 
business  is  bringing  people  to  church.  To  make  the 
acquaintance  of  young  men  who  are  not  church-goers,  to 
gain  their  confidence,  and  then  to  give  them  a  cordial  invi- 
tation to  attend  public  worship  —  this  is  the  simple  service 
in  which  these  Brothers  of  St.  Andrew  are  most  frequently 
engaged.  The  first  work  of  St.  Andrew  the  Apostle  (John 
i.  40-42)  is  that  to  which  they  give  their  best  energies. 
How  effective  such  service  may  be,  when  a  large  body  of 
manly  young  men  heartily  engage  in  it,  many  pastors  of 
this  church  have  had  occasion  to  learn. 

The  St.  Andrew's  Brotherhood  is  confined  in  its  mem- 
bership to  the  Protestant  Episcopal  Church;  but  its  spirit 
is  not  sectarian,  and  one  of  the  three  prayers  printed  on 
the  membership  card  is  a  prayer  for  the  unity  of  the 
Church. 

There  is  a  similar  society  —  the  Brotherhood  of  Andrew 
and  Philip,  —  which  is  interdenominational,  and  cliapters 
of  which  are  found  in  various  Protestant  churches  in 
America. 

In  some  of  these  churches  Young  Men's  Leagues  have 
been  formed  with  the  special  design  of  improving  the 
Sunday  evening  services.  Co-operating  with  the  pastor, 
they  arrange  for  the  enlargement  of  the  choir,  the  prepa- 
ration of  good  music,  and  the  printing  and  distribution 
of  the  order  of  service,  with  hymns  and  responsive  read- 


326        CHRISTIAK  PASTOR   AND   WORKING  CHURCH 

ings ;  and  they  constitute  themselves  a  committee  of  invi- 
tation to  bring  into  the  house  of  worship  those  who  would 
not  otherwise  attend.  In  these  and  many  other  ways  the 
newly  awakened  zeal  of  the  Christian  young  men  of 
America  finds  expression  in  the  life  of  the  churches. 

On  the  other  side  of  the  ocean  one  of  the  significant 
movements  for  the  development  of  the  religious  life  of  the 
young  appears  in  the  Guilds  which  have  been  formed  in 
several  of  the  Protestant  churches.  Of  these  the  Church 
of  Scotland  presents  one  of  the  most  perfect  examples,  and 
a  somewhat  careful  account  of  this  organization  will  be 
instructive.  It  is  a  national  organization,  conterminous 
with  the  Church  of  Scotland,  and  under  the  charge  of  the 
General  Assembly's  Committee  on  Christian  Life  and 
Work.  In  the  language  of  its  official  manifesto,  "the 
Guild  aims  at  having  in  every  parish  a  union  of  young 
men,  either  in  the  form  of  a  society  or  a  Bible  class,  which 
will  be  a  centre  toward  which  young  men  may  be  attracted, 
and  which  will  exert  a  healthy  Christian  influence  upon 
all  who  connect  themselves  with  it.  It  desires  to  have  all 
these  different  societies  united  into  one  large  Union  or 
Guild,  through  the  existence  of  which  individual  societies 
may  be  strengthened,  new  societies  formed,  combined 
efforts  made  for  the  welfare  of  young  men,  and  a  system 
of  communication  provided  whereby  members  leaving  one 
district  for  another  may  be  introduced  into  another  asso- 
ciation similar  to  that  which  they  have  left." 

Great  liberty  is  therefore  left  to  the  local  organization. 
Any  congregation  may  associate  its  young  men  by  any 
method  which  it  prefers ;  any  local  organization  which  has 
for  its  object  "  to  serve  the  Lord  Jesus  Christ  by  promot- 
ing the  spiritual  and  intellectual  life  of  young  men,  and 
by  encouraging  them  to  undertake  works  of  Christian 
usefulness,"  may  be  represented  in  the  National  Guild. 
The  Parent  Society  furnishes  to  each  Branch  which  wishes 
to  be  affiliated,  a  schedule  for  the  return  of  particulars 
respecting  its  name  and  form  and  the  kind  of  work  it  is 
doing.  The  local  Branches  are  supposed,  also,  to  be 
divided  into  several  sections,  each  of  which  is  engaged  in 


TH?:   YOUNG   MEN   AND   WOMEN  327 

some  kind  of  work,  and  the  return  provides  for  the  speci- 
fication of  the  number  enlisted  in  the  work  of  each  section, 
naming,  in  the  example  now  in  view,  the  Fellowship 
Section,  the  Literary  Section,  the  Bible  Class  Section,  the 
Sabbath  School  Association  Section,  the  Psalmody  Section, 
the  White  Cross  Section,  the  Athletic  Section,  the  Tem- 
perance Section.  This  return  is  to  be  signed  by  the 
Secretary  of  the  Branch  and  countersigned  by  the  parish 
minister,  who  thus  becomes  responsible  for  the  accuracy  of 
the  return.  The  tabulated  returns  show  a  wide  variety  of 
Christian  work  among  the  young  men  of  the  Scottish 
congregations. 

There  is  an  annual  meeting  of  the  National  Guild,  in 
which  each  Branch  Guild  maybe  represented;  and  local 
Councils  have  also  been  organized,  in  which  neighboring 
Guilds  come  together  for  mutual  assistance  and  encourage- 
ment. The  Central  Committee  of  Management  and  Refer- 
ence is  constituted  in  part  by  the  Assembly's  Committee 
on  Christian  Life  and  Work,  in  part  by  the  representatives 
of  the  local  Councils,  and  in  part  by  election  at  the  annual 
meeting.  The  Guild  has  now  been  in  existence  for  sixteen 
years,  and  it  reports  670  Branches,  representing  every 
Presbytery,  with  a  total  membership  of  about  25,000.  So 
far  as  it  is  possible  to  judge  from  the  representations  on 
paper,  this  is  an  admirable  scheme  for  developing  the 
interest  of  the  young  men  of  the  congregations  and  unit- 
ing them  in  active  Christian  work.  It  will  be  seen  that 
this  Society,  like  the  Christian  Endeavor  Society  and  the 
St.  Andrew's  Brotherhood,  concentrates  its  interest  upon 
the  local  congregation.  The  Young  Men's  Guild  of  the 
Church  of  Scotland  is  supporting  one  Foreign  Mission  in 
India;  with  this  exception  its  energies  are  devoted  to 
strengthening  the  work  of  the  home  churches.  The  mem- 
bers meet  and  consult  in  the  national  union  and  in  the 
provincial  councils  chiefly  as  to  the  methods  which  they 
may  employ  in  making  broader  and  more  fruitful  the  work 
of  the  individual  churches  to  Avhich  they  belong.  The 
Branch  Guild  thus  becomes  in  every  parish  an  organized 
pastor's  assistant ;  it  ought  to  be  possible  for  him  to  use  it 


328        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

with  great  effect  in  prosecuting  the  entire  work  of  which 
he  has  the  oversight. 

A  system  of  Daily  Bible  Readings  is  also  prepared  and 
furnished  to  all  members,  by  which  they  are  encouraged 
and  aided  in  the  regular  private  reading  of  the  Bible  and 
in  intercessory  prayer  for  one  another,  and  an  almanac, 
combining  with  these  Bible  Readings  a  goodly  number  of 
well-chosen  devotional  excerpts  for  each  month,  in  prose 
and  verse,  is  furnished  for  threepence. 

One  of  the  most  interesting  features  connected  with  this 
work  is  a  series  of  prize  examinations  and  essay  competi- 
tions, in  which  the  Young  Men's  Guild  and  the  Women's 
Guild  unite.  These  examinations  are  conducted  in  two 
departments,  one  of  Biblical  Study  and  one  of  Literature ; 
and  text  books  are  provided  for  the  preliminary  studies. 
In  each  of  the  departments  the  examinations  are  arranged 
under  three  grades ;  the  highest  candidate  in  the  highest 
grade  receives  a  gold  medal  with  a  money  prize  of  X5;  in 
the  second  grade  a  silver  medal  with  a  money  prize  of  the 
same  value ;  in  the  first  grade  a  bronze  medal  with  a  money 
prize  of  £3.  Those  who  stand  second  and  third  in  the 
three  grades  receive  prizes  of  a  little  less  value. 

In  each  of  these  grades  the  subject  for  Biblical  study 
prescribed  for  1895  included  nine  chapters  in  the  Acts  of 
the  Apostles,  beginning  with  the  eighth;  and  portions  of 
one  of  three  books,  The  Old  Testament  and  its  Contents^ 
Landmarks  of  Church  History,  and  a  handbook  on  Our 
Lord's  Teaching.  The  questions  set  for  the  examination 
of  that  year  in  all  the  grades  of  each  department  are  printed 
in  the  Report  of  the  Committee  on  Christian  Life  and 
Work,  with  the  comments  of  the  examiners.  In  the 
examinations  last  reported,  which  were  held  at  87  different 
centres,  563  candidates  competed,  of  whom  238  were 
young  men  and  325  young  women ;  of  these  512  took  the 
Biblical  examination  and  51  the  Literary  examination. 
Prizes  were  awarded  to  98  contestants  and  certificates  to 
314.  The  names  of  all  who  obtained  testimonials  of  any 
sort  are  printed  in  the  report.  The  efficiency  of  this 
method  of  stimulating  the  study  of  the  Bible  and  of  good 
literature  must  l)e  evident. 


THE  YOUNG  MEN  AND    WOMEN  329 

In  the  Free  Cliurch  of  Scotland,  the  Committee  on  the 
Welfare  of  the  Youth  has  been  carrying  on  for  a  still 
longer  period  this  system  of  instruction,  and  examinations 
are  held  in  several  hundreds  of  centres,  while  the  number 
of  registered  candidates  for  examination  runs  up  into  the 
thotisands.  The  subjects  of  examination,  as  named  in  a 
late  report,  have  been  the  Lives  of  St.  Paul,  David, 
Moses,  and  Solomon;  the  Books  of  Zechariah,  Kings,  St. 
Mark,  St.  Luke,  and  the  Acts  of  the  Apostles ;  the  Taber- 
nacle ;  the  Story  of  the  New  Testament ;  the  Confession 
of  Faith;  the  Larger,  Shorter,  Constitutional  and  Free 
Church  Catechisms;  Scottish  Church  History;  the  Sacra- 
ments ;  HoTCB  Paulince ;  Whately's  Evidences^  and  the 
Pilgrwi^s  Progress.  "Nothing,"  said  the  Committee,  "had 
been  more  encouraging  than  the  assurances  received  from 
many  parents  that  they  never  saw  so  much  enthusiasm  in 
their  homes  as  this  scheme  had  awakened  over  Bible  and 
ecclesiastical  studies."  It  is  doubtful  whether  any  meas- 
ures for  the  Christian  education  of  the  youth  have  ever 
been  undertaken  by  any  American  church,  which  are 
worthy  to  be  compared  with  those  which  have  been  suc- 
cessfully prosecuted  by  the  two  great  Presbyterian  churches 
of  Scotland. 

Not  only  in  the  Free  Church  of  Scotland,  but  also  in 
others  of  the  Reformed  churches  of  Great  Britain,  the 
Guilds  have  come  to  be  an  important  factor  of  the  life  of 
the  Church.  Thus  the  movement  among  the  young  people 
of  America,  which  has  so  largely  taken  an  undenomina- 
tional form,  has  gone  forward  on  the  other  side  of  the  sea 
mainly  under  denominational  guidance.  The  Society  of 
Christian  Endeavor  has,  however,  a  considerable  member- 
ship in  England. 

The  Methodist  Epworth  League  and  the  Young  People's 
Baptist  Union  of  America  more  closely  resemble  the  Scot- 
tish Guilds.  The  organization  of  the  latter  is  more  com- 
pact and  the  guidance  is  more  positive  and  authoritative ; 
but  the  strong  influence  in  behalf  of  Christian  unity  Avliich 
the  Endeavor  Society  exerts,  is  necessarily  wanting.  The 
Scottish  (juilds  are  not,  however,  hostile  to  interdenomi- 


330        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

national  fellowship,  and  the  ninth  article  of  the  Constitu- 
tion of  the  Church  of  Scotland  Guild  provides  that  ''  while 
the  Union  proposes  primarily  to  foster  the  life  of  the 
young  men  of  the  Church  of  Scotland,  it  shall,  in  all  cases, 
be  open  to  those  belonging  to  other  churches;  and  when- 
ever, from  special  circumstances,  an  undenominational 
association  is  found  to  be  more  desirable,  it  may  be  put  in 
correspondence  with  the  Church  of  Scotland  Union." 

Reference  was  made  in  the  early  part  of  the  chapter  to 
certain  beginnings  of  organized  Christian  work  among 
young  men  in  Germany.  Of  recent  years,  this  work  has 
been  greatly  developed.  At  the  present  time  about  a 
thousand  "  Unions "  of  Christian  young  men  exist  in 
Germany.  They  are  not  called  "Christian  Associations," 
nor  do  they  follow  altogether  the  lines  of  work  taken  up 
by  the  organizations  which  bear  this  name,  but  they  are 
probably  well  adapted  to  the  conditions  of  the  young  men 
of  Germany.  The  organization  of  such  a  Union  is  gen- 
erally undertaken  by  the  pastor  of  the  church,  and  he  is 
apt  to  be  its  leader  and  presiding  officer.  Sometimes  two 
or  three  evenings  of  each  week  are  given  to  the  work,  and 
a  membership  fee  of  from  six  to  twelve  cents  a  month  is 
required.  The  under  limit  of  age  is  generally  eighteen. 
Intellectual,  social,  and  religious  culture  are  the  objects 
which  these  young  men  set  before  themselves.  Bible 
study  with  the  pastor  as  teacher  is  common ;  meetings  for 
the  discussion  of  religious  questions  are  often  held.  The 
provision  of  suitable  rooms  in  which  homeless  young  men 
may  spend  their  Sundays  and  their  leisure  is  one  of  their 
enterprises.  Organized  work  among  soldiers,  and  pris- 
oners, and  certain  classes  of  working  men  is  undertaken  by 
most  of  these  Unions. 

An  organization  of  young  men  as  deacons  or  brothers, 
corresponding,  to  some  extent,  with  the  Kaiserswerth 
work  among  women,  has  also  been  formed  in  Germany. 
"  Brother  Houses  "  have  been  established  in  many  towns 
and  cities,  the  inmates  of  which  are  enlisted  in  charitable 
and  Christian  work.  The  candidate  for  admission  to  one 
of  these  homes  must  be  between  twenty  and  thirty  years 


THE   YOUNG   MEN  AND   WOMEN  331 

of  age,  in  sound  health,  unmarried,  and  not  intending 
marriage.  A  thorough  course  of  training  is  prescribed, 
which  usually  occupies  three  years.  Agriculture,  horti- 
culture, the  management  of  cattle  and  various  kinds  of 
handicraft  are  taught.  Vocal  music  is  made  a  leading 
feature  of  the  instruction.  No  vow  is  assumed;  continu- 
ance in  the  work  is  entirely  voluntary.  The  work  of  these 
"Brothers"  is  done  among  the  poor  children  who  are 
gathered  into  schools  and  houses  of  refuge;  in  Orphan 
Houses,  and  hospitals  for  the  sick  and  the  unfortunate ;  in 
houses  of  correction,  in  prisons,  and  especially  in  those 
Arbeitercolonien,  or  temporary  homes  which  the  German 
government  provides  for  the  unemployed.  Nearly  thirty 
institutions  of  this  character  are  now  enumerated,  the 
heads  of  which,  in  nearly  all  cases,  are  pastors.  A  Con- 
ference of  these  Brother  Houses  and  Seminaries  meets 
statedly  for  discussion  and  comparison  of  experiences.^ 

1  Christian  Life  in  Germany,  by  E.  F.  Williams,  pp.  252-259. 


CHAPTER  XV  ^ 

THE  PASTOR  AND  THE  CHILDREN 

The  Sunday-school  is  the  instrumentality  employed  by 
the  modern  Protestant  chui'ch  for  the  training  of  its  chil- 
dren. Though  originally  intended  for  the  ragged  urchins 
of  the  streets,  it  has  been  gradually  transformed  into  an 
agency  which  the  church  employs  for  the  instruction  of 
the  young  who  belong  to  its  own  communion.  Mission 
schools  still  perpetuate  the  type  of  Robert  Raikes,  but 
when  we  speak  of  Sunday-schools  in  America  we  usually 
think  of  the  children  of  our  own  families,  gathered  on 
Sunday  morning  or  Sunday  afternoon  in  the  sanctuaries 
where  their  fathers  and  mothers  worship,  to  be  taught  the 
rudiments  of  religious  truth  and  to  be  guided  into  the  way 
of  life.  When  the  Sunday-school  is  what  it  ought  to  be, 
it  may  seem  that  no  other  agency  for  this  purpose  should 
be  needed  by  the  church.  The  multiplication  of  organiza- 
tions which  practically  cover  the  same  ground  ought  to  be 
avoided.  In  view  of  the  multiform  activities  of  the  modern 
church,  the  need  of  organization  is  evident  enough,  but 
there  may  easily  be  too  much  of  a  good  thing;  and  of 
nothing  is  this  more  probably  true  than  of  the  tendency  to 
organization.  Many  societies  are  organized  to  death, 
There  are  so  many  wheels  within  wheels,  and  there  is  such 
a  complicated  machinery  that  power  enough  to  keep  it  all 
moving  is  not  easily  generated. 

It  is  at  least  an  open  question  whether  some  of  the 
organizations  which  have  taken  up  the  work  belonging 
to  the  Sunday-school  are  not  superfluous.  The  Young 
People's  Societies,  now  so  powerful  a  factor  in  the  life  of 
the  Church,  have  sought  to  extend  their  methods  to  the 
children;    and  we    have    Junior  Endeavor   Societies   and 


THE    PASTOR    AND   THE   CHILDREN  333 

Junior  Epworth  Leagues,  and  Boys'  Biauclies  in  the  Young 
Men's  Christ ian  iVssociations,  and  Boys'  Departments  in 
the  Great  Brotherhoods,  and  various  such  associations  of 
children  within  the  Church.  Doubtless  much  faithful  work 
is  done  in  these  departments  and  no  little  good  accom- 
plished ;  but  might  it  not  be  better,  on  the  whole,  if  this 
work  were  concentrated  upon  the  Sunday-school,  in 
increasing  its  efficiency,  and  in  developing  the  different 
lines  of  its  work  ?  Can  we  conceive  of  a  better  or  more 
lasting  influence  upon  boys  and  girls  than  that  which  is 
exerted  by  the  faithful  Sunday-school  teacher?  Is  there 
any  better  kind  of  association  than  that  which  naturally 
grows  out  of  a  well-shepherded  Sunday-school  class  ?  The 
boys  and  girls  under  fifteen  years  of  age  are  not  old 
enough  to  be  employed  in  any  evangelistic  work ;  and  the 
wisdom  of  calling  on  them  for  public  utterance  is  greatly 
to  be  questioned.  Instruction  they  need,  and  free  conver- 
sation with  judicious  friends  on  the  themes  of  religion 
should  not  be  denied  them ;  but  services  of  public  speech 
in  which  they  are  expected  to  have  the  chief  part  are  of 
doubtful  usefulness.  Besides,  these  boys  and  girls  ought 
to  spend  most  of  their  time  at  home  ;  and  the  number  of 
outside  engagements  for  them  should  be  sparingly  in- 
creased. They  are  busy  with  their  school  duties,  and 
their  out-door  sports  ought  not  to  be  curtailed ;  too  many 
social  obligations  are  not  good  for  them.  With  the  deep- 
est gratitude  to  those  who  seek  the  Avelfare  of  our  boys 
and  girls  through  these  junior  societies,  we  may  fairly 
question  whether  there  is  not  danger  in  carrying  work  of 
this  kind  too  far. 

Another  consideration  lends  weight  to  those  already 
suggested.  There  ought  to  be  a  closer  bond  in  most  of 
our  churches  between  the  pastor  and  the  children,  and 
therefore  the  pastor  ought  to  have  frequent  and  regular 
opportunities  of  meeting  them  for  purposes  of  instruction. 
The  Junior  Societies  cannot  do  the  pastor's  work.  They 
ought  not,  therefore,  to  take  tlie  time  which  the  pastor 
could  more  profitably  use.  If  tlie  children's  time  is  apt  to 
be  crowded,  it  is  better  that  the  hours  which  they  may 


334        CHRISTIAN  "t»ASTOR    AND   WORiaNG   CHURCH 

profitably  give  to  church  instruction,  outside  the  Sunday- 
school,  should  be  occupied  by  the  pastor.  That  many 
pastors  do  not  seek  this  opportunity,  and  have  never  valued 
it,  is  true  ;  nevertheless,  the  obligation  rests  on  all  pastors, 
and  careful  reflection  upon  what  is  involved  in  it  would 
be  salutary  for  most  of  them. 

In   some  of  the  Protestant   churches   the    "  Children's 
Hour "  has  become  an  institution.     In  this  exercise  the 
pastor  meets  the   children  regularly  —  sometimes   once  a 
week,  immediately  after  the  dismissal  of  the  Friday  after- 
noon session  of  the  public  school,  —  and  leads  them  in  acts 
of  public  worship,  giving  them  some  incidental  instruction. 
The  nature  of  this  service  has,  however,  generally  been 
emotional  and  hortatory  rather  than  didactic ;  the  children 
have   been   entertained   by  lively   songs   and   interesting 
stories   more   than   they   have   been   instructed.     Such   a 
meeting,  which  keeps  the  pastor  in  touch  with  the  children, 
may  be  very  useful ;   but  it  does  not  quite  answer  the 
demand  that  the  pastor  shall  be,  in  a  special  sense,  the 
teacher  of  the  children  committed  to  his  care.     The  Great 
Teacher,  in  his  last  commission  to  the  chief  of  the  apostles, 
laid  it  upon  him,  as  the  test  of  his  affection  and  loyalty, 
that  he  should  feed  the  lambs  of  the  flock.  ^     The  lambs 
were  mentioned  before  the  sheep.     The  true  shepherd's 
first  care  must  be  for  the  lambs.     He  must  not  only  help 
to  fold  them,  he  must  feed  them.     Is  not  this  duty  sadly 
neglected  by  most  Protestant  pastors  in  this  day  of  grace  ? 
Some  of  us,  whose  best  days  are  past,  must  look  back  with 
keen  regret  upon  the  years  behind  us,  because  we  have  so 
imperfectly  kept  this  part  of  our  charge.     It  is  true  that 
the  single  pastor  of  a  large  Protestant  church  finds  him- 
self heavil}'-  burdened.     To  prepare  two  weekly  sermons, 
and  arrange  for  the  mid-week  service  ;  to  supervise  all  the 
organizations  which  his  parish  comprises ;  to  visit  the  sick 
and  the  strangers  ;  to  respond  to  the  numerous  calls  for 
charitable  and  public  service,  is  more  than  any  man  can 
do ;  but  would  it  not  have  been  better  for  some  of  us  if 
we  had  sacrificed  some  of  these  other  interests  —  or  de- 

1  Johu  xxi.  15. 


THE   PASTOR  AND  THE  CHILDREN  335 

voted  to  them  a  smaller  j^ortion  of  our  time  and  care  — ^  in 
order   that   we    mioht   have   found   more   hours    for   the 

o 

children  of  our  churches? 

The  canons  of  the  Protestant  Episcopal  Church  in  the 
United  States  require  that  the  rector  shall  meet  the  children 
of  his  parish  at  least  once  a  month  for  catechetical  instruc- 
tion ;  but  the  pastors  of  most  of  our  Protestant  churches 
are  under  no  such  rule,  and  it  is  probable  that  the  large  pro- 
portion of  them  have  no  regular  methods  of  meeting  and 
teaching  the  children.     But  it  must  be  acknowledged  that 
the  difficulties  in  the  way  of  performing  this  duty  are  many 
and  serious.     Not  to  speak  of  the  preoccupation  of  the 
pastor  with  other  interests  and  labors,  the  disinclination 
of  the  children  to  attend  such  services,  and  the  unwilling- 
ness of  the  parents  to  co-operate  with  the  pastor  in  securing 
their  attendance  must   also  be   taken   into   the   account. 
Many  a  faithful  pastor  who  has  desired  to  gather  the  chil- 
dren of  his  church  about  him  for  instruction,  and  who  has 
besought  the  parents  to  aid  him  in  this  endeavor,  has  been 
disheartened  to  find  that  but  a  handful  out  of  the  whole 
number  responded  to  his  call.     It  must  be  admitted  that 
comparatively  few  parents  have  any  adequate  sense  of  the 
importance  to  their  children  of  such  instruction,  and  so 
long  as  this  is  the  case,  the  opportunity  of  the  pastor  will  be 
greatly  limited.     In  this  fact  there  is,  however,  all  the  more 
reason  why  he  should  throw  himself  into  the  enterprise  with 
all  the  strength  he  possesses,  that  the  indifference  of  the 
parents  may  be  overcome,  and  the  sentiment  of  the  home 
made  more  favorable  to  the  undertaking. 

The  work  of  catechizing  the  children  is  no  novelty  in 
the  Christian  Church.  From  the  earliest  years  the  candi- 
dates for  baptism  were  prepared  by  careful  instruction,  and 
the  office  of  the  catechist  was  recognized  as  one  of  great 
importance. 

"We  accordingly  see  particular  Catechists  make  their 
appearance  so  early  as  the  second  half  of  the  second  cen- 
tury, while  the  Missa  catecliicmenorum  becomes  constantly 
more  and  more  sharply  separated  from  the  Missa  Jidelium. 
From   the    Constitutiones  Apostolicae,  composed  in  great 


336        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

part  during  the  second  half  of  the  third  century,  we  become 
acquainted  with  the  main  substance  of  that  instruction,  as 
well  as  the  earliest  precepts  concerning  its  duration  and 
conduct.  While  the  duration  of  the  catechumenate  varied 
in  different  lands,  we  see,  from  the  time  of  the  third  cen- 
tury, the  catechumens  themselves  divided  into  three  dif- 
ferent classes.  The  first,  that  of  the  hearers  (Audientes), 
who  in  the  public  service  might  only  attend  the  reading  of 
the  Scripture  and  the  preaching  of  the  word.  The  second, 
that  of  the  kneeling  ones  (Genu  flectentes),  who  might  in 
this  posture  attend  at  the  prayers  which  were  offered  on 
their  behalf.  Finally,  that  of  the  candidates  for  baptism 
(Competentes),  who  were  already  waiting  to  receive  that 
baptism  for  which  they  were  now  adjudged  fit.  In  the 
instruction  of  these  classes  a  regular  ascent  was  observed, 
by  virtue  of  which  much  remained  concealed  from  the 
beginners,  which  was  communicated  to  those  farther  ad- 
vanced. Only  when  the  disciplina  arcani  was  unveiled 
for  them,  was  also  that  which  is  necessary  communicated 
to  them  with  regard  to  the  Creeds,  the  Lord's  Prayer,  the 
Church  Prayers  of  believers,  and  the  Sacraments  :  not  in 
writing,  but  in  order  that  they  might  preserve  them  upon 
the  tables  of  their  hearts."  ^ 

It  is  true  that  many  of  these  catechumens  were  adult 
persons,  converts  to  Christianity,  who  needed  to  be  in- 
structed before  they  were  received  into  the  church ;  but 
the  same  instruction  was  required  by  baptized  children  and 
young  persons  when  they  were  prepared  for  church  mem- 
bership. 

"A  glance  into  an  ancient  catecliumeniu7n,  or  sacred 
schoolroom,  will  show  the  nature  and  aptness  and  power  of 
the  system  proposed.  Baptized  children,  and  candidates 
for  baptism,  young  or  old,  if  old  enough  to  be  instructed, 
compose  the  audience.  The  instructor  corresponds  to  our 
Sabbath-school  superintendent,  or  Bible-class  teacher. 
Sometimes,  however,  he  is  what  the  ancient  Church  styled 
a  deacon,  presbyter,  or  even  bishop.  Possibly  the  class  is 
special,  being  made  up  of  rustic  women  and  girls  of  low 

1  Vaja  Oosterzee,  Practical  Theology,  p.  454. 


THE   PASTOR   AND  THE  CHILDREN  337 

intelligence,  when  the  teacher  is  a  deaconess.  The  topics 
are  the  simplest  in  a  course  of  sacred  instruction,  varjdng 
and  progressive  with  the  attainments  of  the  class.  Cle- 
mens Komanus,  possibly  contemporary  with  the  apostles, 
in  an  apocryphal,  though  very  early  epistle,  is  represented 
as  comparing  the  Church  to  a  ship.  In  it  he  says,  the 
bishop  is  the  pilot,  the  presbyters  are  the  mariners,  the 
deacons  are  the  chief  oarsmen,  and  the  catechists  are  those 
who  give  information  about  the  voyage,  take  fare,  and 
admit  passengers.  So  they  prepare  the  catechumens  to 
make  the  voyage  of  life  successfully.  Such  a  catechist  was 
the  great  Origen  at  Alexandria,  when  only  eighteen  years 
of  age."  ^ 

The  practice  of  catechetical  instruction,  not  only  for 
adult  converts  but  also  for  children,  declined  after  the 
early  centuries.  The  sacramental  theories  overbore  the 
catechesis.  The  minister  was  a  priest  and  the  communica- 
tion of  the  sacramental  grace  largely  displaced  the  necessity 
for  the  more  laborious  work  of  teaching  and  training. 
Through  all  the  pre-Reformation  period,  although  there 
were  many  strenuous  calls  for  the  restoration  of  this  ser- 
vice, but  little  was  done.  But  the  dawn  of  the  Reforma- 
tion witnessed  a  great  revival  of  the  work  of  the  catechist. 
All  the  great  Reformers  recognized  its  importance  ;  the 
two  catechisms  of  Luther,  the  Genevan  catechism,  the 
Heidelberg  catechism,  the  catechism  of  Zurich,  and  the 
Anglican  catechism,  are  landmarks  of  the  Reformation. 
The  Longer  and  Shorter  catechisms  of  the  Westminster 
Assembly,  came  later.  In  this  activity  of  teaching  pro- 
duced by  the  Reformation  the  Roman  Catholic  church  also 
shared;  Erasmus  made  a  great  preparation  for  it  in  his 
Exposition  of  the  Decalogue  and  the  Lord's  Prayer ;  and 
the  catechisms  of  Canisius  and  Bellarmine,  and  later,  those 
of  Malines  and  of  Trent,  furnished  material  which  that 
Church  has  used  with  all  diligence  in  the  subsequent,  cen- 
turies. At  the  present  time  the  fidelity  and  thoroughness 
with  which  Roman  Catholic  children  are  taught  by  their 
pastors  the  doctrines  of  their  Church  utterly  put  to  shame 

i  The  Church  and  Her  Children,  by  William  Barrows,  p.  324. 

?2 


338        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

the  negligence  of  the  descendants  of  the  Reformers.  It 
can  no  longer  be  said  that  sacramentalism  paralyzes  the 
teaching  power  of  that  Church.  Roman  Catholic  children, 
as  a  rule,  are  far  better  instructed  with  respect  to  the  doc- 
trines of  their  church  than  most  Protestant  children  are ; 
they  know  what  they  believe,  and  they  know  why  they 
believe  it ;  they  can  give  a  reason  for  the  faith  that  is  in  them. 
It  is  time  that  the  Reformed  Churches,  whose  system  rests 
on  instruction,  had  taken  up  the  weapons  which  have  been 
thrown  away,  and  had  returned  to  that  work  of  training 
the  young,  without  which  all  their  splendid  machinery  of 
parochial  and  missionary  organization  will  produce  little 
else  but  noise. 

There  are  special  reasons  also,  growing  out  of  the  intel- 
lectual conditions  of  this  time,  why  pastors  should  take 
this  charge  upon  them.  It  is  a  time  of  transition  in  theo- 
logical opinion ;  the  great  philosophical  conceptions  which 
underlie  the  theory  of  evolution  enter  into  all  our  theologi- 
cal thinking  and  modify  many  of  the  statements  of  doctrine 
with  which  we  have  become  familiar.  Perhaps  one  reason 
why  the  careful  instruction  of  the  young  has  been  omitted 
is  that  the  ancient  catechisms  no  longer  represent  the  best 
thought  of  the  church,  and  the  pastor  is  not  able  to  see  how 
he  can  adjust  his  teaching  to  these  formularies.  Doubtless 
his  task  will  be  made  much  heavier  by  tliis  circumstance. 
But  there  never  was  a  time  when  the  children  of  our 
churches  so  much  needed  the  instruction  of  their  pastors. 
Comparatively  few  of  the  laity  are  competent  to  guide  the 
children  through  the  rapids  and  the  shallows  of  modern 
thought.  It  may  even  be  necessary  for  the  pastor  to  con- 
fess, on  many  points,  his  own  ignorance.  But  there  is 
certainly  still  remaining  a  body  of  elementary  truths  which 
can  be  clearly  and  cogently  taught ;  and  it  is  the  pastor's 
task  to  select  those  which  are  vital  and  fundamental,  and 
to  fasten  them  in  the  minds  of  the  children  of  his  charge. 

The  fundamental  presupposition  of  the  catechetical 
teaching  is  well  stated  in  the  words  of  Van  Oosterzee : 
"  In  every  human  being  there  is  present  in  principle  a 
natural   gift   for   the   formation   of    a    Christian-religious 


THE   PASTOR   AND   THE   CHILDREN  339 

character.  This  gift,  however,  needs  calling  forth,  devel- 
oping, and  guidance,  if  he  is  to  be  trained  to  become,  in 
harmony  with  that  for  which  he  was  designed,  a  subject  of 
the  kingdom  of  God."  ^  How  far  the  work  of  instructing 
the  young  may  have  been  obstructed  by  the  prevalence  of 
a  theology  which  denied  this  presupposition  it  would  be 
interesting  to  inquire.  "  Till  about  a  hundred  years  ago,'' 
says  Bishop  Huntington,  "  theology  and  the  pulpit  in  the 
Eastern  States  insisted  aloud  that  mankind  are  accursed 
absolutely,  universally,  totally,  by  reason  of  the  first  trans- 
gression. That  was  believed.  I  heard  it  preached  through 
all  my  childliood  with  learning,  logic,  and  as  much  picto- 
rial luridness  as  the  preacher's  imagination  could  supply." 
To  one  with  such  a  belief  about  human  nature,  what  mo- 
tive could  there  be  to  undertake  the  work  of  Christian 
instruction  ?  A  theory  of  this  kind  is  as  fatal  to  all  effort 
toward  the  training  of  the  character  of  children  as  is  the 
baldest  sacramentalism.  It  is  not  to  be  disputed  that 
those  holding  such  theories  have  done  good  work  in  train- 
ing children,  but  this  was  because  their  piety  set  at  nought 
their  logic. 

"  A  natural  gift  for  the  formation  of  a  Christian  charac- 
ter," but  a  gift  to  be  called  forth,  developed,  guided ;  this 
is  what  we  see  in  every  child  that  comes  to  us  for  instruc- 
tion. There  is  already  something  of  Christ  in  the  nature 
of  the  child.  If  all  things  were  created  through  Him,  and 
in  Him  find  their  rationale,  then  He  must  surely  be  re- 
vealed in  the  heart  of  a  little  child.  The  Christ  who  is 
immanent  in  the  whole  of  creation  is  not  absent  from  the 
lives  of  little  children.  The  Christ  there  enshrined  may 
be  obscured  b}^  many  inherited  tendencies  to  evil ;  it  is 
for  us  to  discover  the  divine  lineaments  and  by  God's 
grace  cause  that  to  become  clear  which  now  is  dim. 

"  What,  however,  must  be  least  of  all  overlooked  is  this, 
that,  contemplated  in  the  light  of  the  Gospel,  this  religious 
constitution  is,  after  all,  a  Christian  constitution ;  one,  in 
other  words,  endowed  with  a  natural  afhnity  for  the  things 
of  the  kingdom  of  lieaven.     And  so  it  must  be ;  for  the 

^  Practical  Theology,  p.  4G7. 


340         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

image  of  God,  after  which  man  was  created,  is  primarily 
no  other  than  he,  who  is  himself  the  radiance  of  God's 
glory,  the  final  aim  in  the  whole  natural  and  moral  crea- 
tion, the  great  centre,  in  a  word,  of  the  whole  divine  plan 
of  the  world.  This  is  the  profound  significance  of  the 
doctrine  of  the  Logos  SiJermaticos^  either  hinted  at  or  more 
distinctly  uttered  by  Justin  Martyr  and  the  Alexandrine 
School ;  this  the  truth  of  the  anima  naturaliter  Christiana^ 
pleaded  by  Tertullian  with  so  much  warmth.  The  being 
man  is  in  its  profoundest  depths  only  the  basis  for  becom- 
ing Christian :  he  who  becomes  not  this,  becomes  not  man 
in  the  noblest  sense  of  the  word,  and  can  much  less  remain 
so  ;  for  the  higher  capacity  dies  out,  and  he  sinks  back  to  the 
level  of  stone,  or  plant,  or  animal,  which  has  been  trained, 
but  in  no  degree  humanized,  because  only  the  homo  Chris- 
tianus  may  be  called  the  true  homo.  It  is  folly  to  seek 
the  man  beyond  the  Christian,  or  in  principle  to  place  the 
man  above  the  Christian  ;  because  this  very  Christianity, 
of  definitely  divine  origin,  is  at  the  same  time  the  acme 
of  manhood. 

"  Nothing  can  thus  be  of  greater  importance  or  of  more 
glorious  nature  than  to  lead  a  soul  to  Christ,  that  is,  to 
the  final  aim  of  its  life.  Such  special  guidance  is,  how- 
ever, actually  necessary  for  every  one ;  for  it  is  otherwise 
in  the  kingdom  of  nature  from  what  it  is  in  the  kingdom 
of  grace.  The  sunflower  of  itself  finds  the  sun,  but  the 
conducting  of  the  soul  to  Christ  is  something  more  than  an 
unconscious  and  unchosen  process  of  nature.  The  im- 
planted power  is  nowhere  brought  to  maturity  without 
exercise  and  training  ;  least  of  all  in  the  highest  domain 
of  life.  No  isolated  human  being  can,  without  the  in- 
fluence of  others,  attain  the  main  end  of  life  even  in  things 
temporal ;  and  if  man  is  —  it  may  here  safely  be  further 
presupposed  —  constituted  not  merely  for  occupying  a 
place  in  the  household,  in  the  state,  in  society,  but  also  in 
the  kingdom  of  heaven,  never  will  he  be  numbered  among 
the  citizens  of  the  kingdom  of  God,  so  long  as  he  has  not 
found  a  pedagogue  to  Christ."  ^ 

1  Vau  Oosterzee,  Practical  Theology,  p.  468. 


THE   PASTOR   AND  THE   CHILDREN  341 

Such  is  tlie  rationale  of  the  great  work  to  which  the  pastor 
is  called  when  he  gathers  the  children  of  his  church  about 
him  and  seeks  to  lead  them  into  the  true  and  living  way. 
The  place  to  which  he  invites  them  should  be  a  cheerful 
place,  and  all  the  surroundings  should  be  as  attractive  as 
they  can  be  made.     The  pastor  should  have  two  or  threcj 
judicious  helpers,  to  take  the  names  of  those  present,  t( 
distribute  singing  books  and  leaflets,  to  see  that  the  class 
is  compactly  seated,  and  that  none  straggle  away  into  th« 
corners  of  the  room,  and  to  assist  in  the  sinoine. 

Let  him  endeavor,  in  his  manner,  to  preserve  the  happy 
medium  between  a  cold  formality  and  an  effusive  famil- 
iarity. The  children  should  not  be  frozen,  but  on  the  other 
hand  they  ought  never  to  lose  sight  of  the  truth  that  they 
are  in  a  sacred  place  on  serious  business. 

As  to  the  basis  of  the  instruction  it  is  not  easy  to  give 
advice.  The  question  is  settled  for  Anglicans  whose  cate- 
chism is  prescribed  by  canonical  laAv,  and  for  Presbyteri- 
ans, to  whom  the  Westminster  Shorter  Catechism  is  the 
standard,  and  for  Lutherans,  and  for  the  Reformed  Church, 
and  perhaps  for  the  Methodist  Episcopal  church  as  well. 
Whether  these  church  catechisms  are  adequate  for  the 
present  purpose  of  the  pastor  who  wishes  to  impart  to  his 
children  the  elementary  truths  of  the  Gospel  of  Christ  each 
must  determine  for  himself.  It  is  at  least  doubtful 
whether  some  of  them  can  ever  be  used  with  success  in 
the  instruction  of  young  children.  Other  simple  manuals 
of  catechetical  instruction  may  be  found ;  but  it  may  be 
well  for  the  pastor,  if  the  discipline  of  his  church  will  per- 
mit him  to  do  so,  to  select  his  own  line  of  teaching  and 
prepare  with  care  his  own  outlines.  Statements  of  truth 
which  he  has  made  his  own  by  study  and  prayer,  he  will 
be  able  to  communicate  more  readily  than  those  which  he 
has  learned  by  rote. 

A  simple  beginning  can  be  made  with  the  Lord's  Prayer, 
the  Apostles'  Creed,  the  Beatitudes,  and  the  First  Chapter 
of  the  Gospel  of  John.  But  some  definite  and  compre- 
hensive condensation  of  Biblical  History  will  need  to  fol- 
low; and  the  preparation  of  this  will  call  forth  the  best 


342        CHRISTIAN   pIsTOR   AND   WORKING  CHURCH 

judgment  of  the  pastor.  An  example  of  such  a  course  may 
be  found  in  Bishop  Dupanloup's  lectures  on  The  Ministry 
of  Catechising,  ^  Some  modification  would  need  to  be 
made  in  two  or  three  of  his  topics,  to  adapt  the  course  to 
the  uses  of  a  Protestant  teacher ;  but  for  the  most  part  it 
will  be  found  to  answer  his  purpose  remarkably  well. 

If  the  pastor  is  to  continue  this  work,  year  after  year, 
it  is  evident  that  his  teaching  must  provide  for  the 
advancement  of  his  pupils;  and  it  will  be  necessary  to 
separate  them  into  classes.  Perhaps  the  course  should  not 
continue  more  than  two  or  three  years ;  when  pupils  have 
passed  through  it  they  should  be  released  from  attendance, 
and  some  aj^propriate  public  service  in  the  church  itself 
should  signalize  their  accomplishment  of  this  part  of  their 
Christian  education. 

How  often  these  classes  should  meet  is  a  question  that 
each  pastor  should  settle  for  himself.  It  would  be  better 
that  the  lessons  should  be  given  only  during  a  portion  of 
the  year,  —  perhaps  through  the  autumn  and  the  winter. 
If  the  lessons  could  be  as  frequent  as  once  a  week,  the 
interest  would  be  more  easily  maintained;  but  three  classes 
a  week  would  tax  the  pastor's  strength,  and  it  might  be 
difficult  to  secure  the  attendance  of  the  pupils.  With 
respect  to  all  these  details  the  pastor  must  judge  for  him- 
self; only  let  him  not  be  afraid  to  make  large  demands 
both  upon  himself  and  upon  his  pupils.  If  he  shall  con- 
stantly assume  that  it  is  a  great  and  important  business, 
for  which  lesser  interests  must  give  way,  many  difficulties 
will  disappear. 

Any  pastor  who  contemplates  this  task  would  do  well  to 
make  himself  familiar  with  the  volume  of  Bishop  Dupanloup 
on  The  Ministry  of  Catechising^  to  which  reference  has 
already  been  made.  Allowance  will  need  to  be  made  for 
theological  divergencies.  Many  of  the  things  emphasized 
in  this  instruction  will  seem  trivial  to  a  Protestant  pastor, 
but  the  spirit  of  the  book  is  of  the  highest.  The  impor- 
tance of  the  work  will  be  borne  in  upon  the  mind  of  the 
candid  reader  and  most  of  the  practical  suggestions  as  to 

1  Page  284,  seq. 


THE   PASTOR   AND   THE   CHILDREN  343 

the  conduct  of  it  will  commend  themselves  to  his  judg- 
ment. This  good  and  great  prelate,  who  in  his  earlier  life 
was  the  Catechist  of  the  Church  of  the  Madeleine  in  Paris, 
declared  that  no  work  of  his  life  had  been  so  delightful  or 
so  fruitful  as  this  work  with  the  children.  His  office  as 
the  children's  pastor  was  more  significant  and  more  influ- 
ential than  his  office  as  the  Bishop  of  Orleans.  "  Si  vous 
me  permettrez  ici,  messieurs,  un  souvenir  personnel,  je  vous 
dirai,  en  toute  simplicite,  c'est  aux  catechismes  que  je  dois 
tout.  Pour  moi,  ah!  que  les  enfants  qui  ont  dtd  mon 
premier  amour  et  le  premier  devouement  de  ma  vie  en 
soient  aussi  le  dernier. "^  Bishop  Dupanloup  delights  to 
recall  his  great  predecessors  in  the  work  of  teaching  the 
young ;  he  reminds  us  that  some  of  the  most  famous  men 
of  the  Church  have  devoted  themselves  to  this  service ;  he 
tells  us  how  Gerson,  the  great  Chancellor  of  the  Univer- 
sity of  Paris,  gave  the  ripest  years  of  his  life  to  the  cate- 
chisms for  children  in  the  Church  of  St.  Paul  at  Lyons, 
"  and  such  was  his  respect  for  them,  and  his  confidence  in 
the  innocence  of  their  age  and  the  power  of  their  prayere, 
that,  feeling  his  last  hour  to  be  near,  he  desired  to  have 
them  all  around  him,  on  his  death-bed,  and  asked  them  to 
commend  to  God  '  His  poor  servant,  Jean  Gerson; '  "  how 
the  great  Archbishop  Bellarmine  of  Capua  "  went  into  the 
different  parishes  and  himself  held  the  catechism  for  the 
children  in  the  presence  of  the  Cur^s ;  "  how  Ignatius 
Loyola  began  the  labor  of  his  life  as  the  General  of  his 
order  by  conducting  the  catechism  in  Rome ;  how  Francis 
Xavier,  and  Francois  de  Sales,  and  Vincent  de  Paul  and 
many  others  of  the  most  renowned  and  beloved  of  Roman 
Catholic  teachers  and  prelates  had  been  distinguished  for 
their  success  as  teachers  of  children. 

Bishop  Dupanloup  lays  great  stress  at  the  beginning  on 
the  truth  that  the  work  of  the  catechist  is  not  instruction 
merely,  that  it  is  education ;  not  simply  the  impartation  of 
well-ordered  knowledge,  but  above  all  the  training  of 
character.  Instruction  must  indeed  be  careful  and  precise 
and  thorough.     And   this,  he  insists,  will  require  much 

1  See  The  Ministry  of  Catechisinrj,  Book  I.,  Discourse  X. 


344        CHRISTIAN   PASTOR   AND   WORIONG   CHURCH 

labor  on  the  part  of  the  catechist.  His  chapter  on  this 
subject  is  exceedingly  suggestive :  — 

"  It  is  impossible  to  give  a  good  Catechetical  Instruction 
without  having  prepared  it  with  the  greatest  care.  For 
my  own  part,  gentlemen,  it  would  be  infinitely  easier  for 
me  to  preach  a  sermon  or  a  prone  without  preparation.  A 
good  Catechetical  Instruction  demands  of  the  most  skil- 
ful, four,  five,  or  six  hours  of  preparation.  I  have  some- 
times had  two  or  three  days  of  continuous  work,  sometimes 
a  whole  week,  in  preparation  for  certain  very  difficult  or 
very  special  Instructions. 

"I  shall  perhaps  astonish  you,  gentlemen,  when  I  tell 
you  that  I  wrote  out  all  the  Catechetical  Instructions,  not 
only  those  which  I  gave  myself,  but  also  those  of  my  col- 
leagues ;  I  have  them  still,  written  by  my  own  hand,  each 
of  fifteen  or  twenty  pages, —  and  that  for  four  years :  all  the 
Instructions  on  dogma,  on  morals,  then  those  on  the 
Sacraments,   and  on  Sacrifice. 

"  I  wrote  out  also  all  my  Homilies,  all  the  little  sermons 
which  I  used  at  the  Catechism.  I  ought  to  add  that  I  did 
not  say  them,  nor  know  them,  by  heart,  except  sometimes 
the  Homilies  and  sermons  on  the  festivals.  I  do  not  pre- 
tend, gentlemen,  to  set  myself  as  a  model.  I  only  tell  you 
simply  what  I  did.  But  what  I  do  maintain  is,  that  if  an 
Instruction  is  not  properly  prepared,  it  runs  a  great  risk 
of  being  vague,   word}^,   and  wearisome." ^ 

The  Bishop  means  that  he  did  not  use  his  manuscript  in 
the  class,  nor  did  he  commit  it  to  memory,  but  that  he 
wrote  out  the  lesson,  so  that  every  point  might  be  perfectly 
clear  in  his  own  mind,  and  then  made  himself  so  familiar 
with  it  that  he  could  speak  promptly  and  clearly  on  every 
point.     Other  admonitions  of  his  are  pertinent : 

"  I  may  add  that  brevity  is  above  all  necessary  in  the 
Instructions  given  to  children,  for,  as  Fenelon  says,  '  their 
mind  is  like  a  vase  with  a  very  small  opening,  which  can 
only  be  filled  drop  by  drop.  If  the  Instruction  is  to  be  of 
use  to  them,  they  must  be  told  a  very  few  things  at  a  time. 
'  Believe  me,'  said  S.   Francois  de  Sales  to  the  Bishop  of 

1  The  Ministry  of  Catechising,  pp.  144,  145. 


THE  PASTOR  A^^D  THE  CHILDREN        345 

Belley,  '  I  tell  you  this  from  experience,  from  long  expe- 
rience: the  more  you  say,  the  less  they  will  retain;  the 
less  you  say,  the  more  they  will  profit ;  by  dint  of  burden- 
ing your  hearers'  memory,  you  break  it  down,  just  as 
lamps  are  extinguished  if  we  put  too  much  oil  in  them, 
or  as  plants  are  suffocated  if  we  water  them  too  much. 
Indifferent  preachers  are  acceptable,  provided  they  are 
short,  and  excellent  ones  are  a  burden  if  they  are  too 
long. '  We  may  say  the  same  of  Catechists ;  and  for  this 
reason  the  Council  of  Trent,  in  the  decree  which  binds  all 
pastors  to  instruct  the  people,  recommends  brevity  and 
also  simplicity  of  language:  Cu7n  hrevitate  et  facilitate 
sermonis. 

"In  the  first  place  the  Instruction  ought  to  be  well 
divided.  This  is  the  important  point,  gentlemen,  if  you 
would  be  short,  be  clear,  be  interesting,  and  be  sound. 
You  should  begin  by  recapitulating  clearly  and  briefly  the 
subject  and  the  divisions  of  the  last  Instruction.  Then 
give  out,  with  the  same  clearness,  and  very  slowly,  the 
subject  of  the  new  Instruction;  then  point  out  very  dis- 
tinctly the  divisions  into  two,  three,  or  four  heads,  gen- 
erally in  the  form  of  questions;  for  instance,  you  are 
giving  an  Instruction  on  grace,  you  can  give  the  children 
these  five  questions : 

"  (1)  Can  any  one  be  converted  and  obtain  his  salvation 
without  grace  ? 

"  (2)  Has  every  one  sufhcient  grace  to  convert  him  and 
to  enable  him  to  obtain  salvation  ? 

""'(S)  With  grace,  is  it  easy  to  be  converted  and  to 
obtain  salvation  ? 

"  (4)   Can  any  one  resist  grace  ? 

"  (5)   Is  it  a  very  grievous  thing  to  resist  grace  ? 

"  Questions  presented  in  this  way  are  very  much  easier 
caught  by  the  children,  going  straight  to  their  understand- 
ing, than  if  put  in  an  abstract  form ;  sucli  as,  '  In  the  first 
place,  we  will  speak  of  the  necessity  of  grace,  &c. ;  in  the 
second,  of  the  sufficiency  of  grace, '  &c.  But  in  whatever 
form  you  put  it,  the  division  must  be  simple  and  clear, 
and  given  out  so  slowly  that  the  children  may  be  able  to 


\ 

I 

346         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

write  it  out  correctly,  as  from  dictation.  Otherwise  you 
put  these  young  intellects  to  the  torture;  they  wish  to 
follow  you  and  they  cannot;  soon  they  no  longer  know 
where  they  are,  they  understand  nothing  that  is  said  to 
them,  and  in  despair  they  will  sometimes  even  shed  tears. 
I  remember  once  that  one  of  my  colleagues  had  forgotten 
to  give  out  the  division  of  his  Instruction;  the  children, 
who  were  taking  notes,  were  so  disheartened  that  I  saw  one 
of  them  dissolved  in  tears.  I  immediately  let  the  Catechist 
know ;  he  gave  out  his  division,  and  as  they  came  to  under- 
stand, their  faces  lighted  up  again  with  joy. 

"The  Instruction  must  be  perfectly  clear  both  as  to 
groundwork  and  in  every  detail.  You  will  allow  me  to 
remind  you,  gentlemen,  of  the  precept  of  Quintilian, 
'  Non  lit  intelligere  possit^  sed  ne  omnino  iion  intelligere  non 
possit.)  curandum. '  ^  It  is  not  only  necessary  that  the 
child  understands,  but  that  it  shall  not  be  possible  for  him 
not  to  understand.  There  are  three  very  efficacious  ways 
of  doing  this : 

"I.  Things  must  be  told  simply;  as  they  are,  not 
labored  nor  exaggerated;  one  does  sometimes  exaggerate 
with  children,  but  it  is  wrong,  it  only  troubles  them  and 
puts  a  strain  on  their  minds. 

"II.  Things  must  be  said  in  their  most  natural,  most 
suitable  order,  nothing  brusque  or  forced,  nothing  contra- 
dictory; above  all,  avoid  the  confusion  of  digressive 
phrases  or  parentheses.  Nearly  all  young  Catechists  are 
apt  to  fall  into  this  fault. 

"III.  The  greater  number  are  unfortunately  lavish  in 
useless  words ;  they  do  not  know  how  to  cut  short  a  sen- 
tence, or  how  to  abridge  it,  and  hence  we  have  lengthi- 
ness,  redundance,  and  confused  expressions. "  ^ 

From  all  this  it  will  be  evident  that  this  master  cate- 
chist does  not  undervalue  the  importance  of  clear  and 
definite  instruction.  But,  after  all,  the  emphasis  of  his 
lectures  rests  on  the  spiritual  more  than  on  the  intellectual 
results.  The  children  are  to  be  skilfully  taught,  but  only 
that  they  may  be  formed  after  the  mind  of  Christ  and  filled 

1  Quint,  lib.  vii.  c.  ii.  2  pages  146,  147. 


THE  PASTOK    AND   THE   CHILDREN  347 

with  his  spirit.  And  the  one  supreme  qualification  of  the 
catecliist  is  a  genuine  affection  for  the  children.  He  must 
love  them,  and  they  nuist  know  it. 

"  But,  you  will  perhaps  ask  me  how  to  make  them  feel 
this?  All,  gentlemen,  this  is  something  which  cannot  be 
defined.  I  can  only  tell  you  simply  this,  that  when  I  was 
a  Catecliist  I  made  it  to  be  felt.  How?  I  know  not. 
But  we  felt  it  ourselves,  we  loved  these  young  souls  for 
God's  sake,  we  tried  to  love  God  in  them;  and  God 
deigned  to  bless  this  devotion  of  our  hearts. 

"  But  it  is  not  a  question  of  myself  here.  One  word  of 
S.  Augustine  says  it  all,  and  with  sovereign  authority: 
^  Ama,  et  fac  quod  vis.'  Love,  love!  and  all  which  you 
believe  impossible  will  be  easy  to  you.  S.  Augustine 
says  again:  '  Da  amantem  et  sentit  quod  dico.^  In  the 
work  of  souls  the  heart  and  love  are  the  spirit  and  the 
life :  '  Spiritus  et  vita.  Da  amantem,  da  sitientem,  da  esu- 
rientem. '  Love  the  precious  souls  of  these  children !  Be 
hungry  and  thirsty  for  their  happiness,  for  their  eternal 
beauty,  for  their  salvation.  Then  you  will  understand  all 
things,  and  you  will  make  all  things  to  be  understood; 
for  it  is  the  Divine  Unction  which  is  love,  which  teaches 
everything:  '  Unctio  docet  omnia.' ^''^ 

Here,  beyond  all  controversy,  is  the  sovereign  qualifica- 
tion of  the  good  shepherd  of  the  children.  And  this 
whole  treatise  is  surcharged  with  this  pure  passion.  Let 
the  Protestant  pastor  sit  at  the  feet  of  this  Catholic  bishop 
and  learn  from  him  to  estimate  the  debt  of  love  that  he 
owes  to  the  children  of  his  congregation.  Bishop  Dupanloup 
makes  much  of  the  idea  that  the  Catechism,  by  which  he 
means  not  the  book  but  the  act  of  catechizing  or  the  class 
at  work,  must  have  the  essential  characteristics  of  a 
family.  "In  a  family,"  he  says,  "no  doubt  children  are 
taught,  but  still  more  they  are  advised,  they  are  exhorted, 
they  are  encouraged,  tliey  are  blamed,  they  are  rewarded, 
they  are  loved,  and  they  are  made  to  love  goodness.  And 
all  this  comes  from  the  spirit  of  tlie  family;  that  is  to  say, 
on  the  one  hand  authority  and  devotion,  with  every  shade 

1  Pages  10,  11. 


348        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

and  every  form  of  tenderness  and  zeal ;  and  on  the  other 
respect,  docility  and  confidence  with  every  shade  also  of 
filial  love  and  gratitude."^  Something  like  this  is  what 
Catechisms  and  Catechists  onght  to  be;  and  when  this 
spirit  pervades  all  the  communications  between  the  pastor 
and  the  children,  great  results  are  sure  to  follow.  The 
good  Bishop  records  the  fact  that  at  his  meetings  with  the 
children  in  the  Madeleine,  large  numbers  of  their  parents 
came  with  them,  so  that  galleries  had  to  be  added  to  the 
chapel  for  their  accommodation.  Thus  the  hearts  of  the 
parents  were  turned  to  the  children  and  the  hearts  of 
the  children  to  the  parents  by  the  faithful  ministry  of  the 
pastor  of  the  church.  To  strengthen  the  family  bond, 
now,  in  so  many  households,  sorely  strained  by  the  world- 
liness  of  parents  and  recklessness  of  children,  no  better 
measure  could  be  devised  than  the  faithful  instruction  of 
the  children  of  the  church  by  their  pastor  in  the  truths  of 
the  Christian  religion. 

One  feature  of  this  exercise  of  Catechist  Dupanloup  in 
the  Madeleine  we  should  find  it  extremely  difficult  to 
reproduce  in  many  of  the  American  Protestant  churches. 
He  tells  us  that  during  the  time  of  his  service  in  that 
church,  Paris  was  filled  with  refugees,  patricians  and 
plebeians,  from  all  countries,  all  of  whom  were  wont  to 
gather  in  his  chapel,  —  "  poor  children,  rich  and  even  royal 
children;  children  who,  coming  to  the  Catechism,  came 
out  of  the  most  miserable  quarters  of  Paris  or  from  the 
most  brilliant  dwellings  of  the  rich;  children,  moreover, 
whose  parents  belonged  to  all  the  most  contrary  shades  of 
political  parties  which  then  divided  France ;  well  — ■  all 
had  but  one  heart  and  one  soul;  all  these  differences,  all 
these  divisions,  disappeared;  all  these  children,  gathered 
together  in  the  Chapel  of  St.  Hyacinthe,  filled  with  the 
same  thoughts  and  the  same  desires,  sharing  in  the  same 
instructions,  the  same  fetes^  preparing  together  for  the 
same  great  action."  Of  royalties  he  mentions  the  young 
Queen  of  Portugal,  who  came  with  her  mother-in-laAV,  the 
Empress    of    Brazil;    her    royal    Highness   the   Princess 

1  Page  58. 


THE   PASTOR   AND   THE   CHH.DREN  349 

Clementine;  the  pious  Queen  Marie  Amelie  and  her 
worthy  daughter,  tlie  Queen  of  the  Belgians;  and  with 
these,  boys  of  high  degree  who  have  since  become  such 
distinguished  men  as  General  Foy,  M.  de  Villele,  M. 
Casimir-Perier,  and  M.  de  Polignac.  The  kind  of  equality 
wliich  such  a  case  connotes  is  not  easily  secured  in  all  the 
Protestant  churches  of  democratic  commonwealths. 

Much  is  made  in  these  Roman  Catholic  "  Catechisms  " 
of  the  devotional  exercises,  especially  of  the  singing.  The 
choir  is  present,  to  lead  the  children  in  hymns  adapted  to 
the  service.  The  length  of  the  sitting  will  astonish  most 
Protestant  pastors.  Not  less  than  two  hours,  this  Cate- 
chist  testifies,  should  be  given  to  the  lesson.  It  is  not 
probable  that  such  a  burden  as  this  would  be  borne  by  the 
children  of  American  Protestants.  Nor  is  it  clear  that  so 
much  time  could  be  usefully  given  to  the  exercise.  One 
hour  would  be  ample  for  ordinary  lessons.  Would  that 
the  kindling  enthusiasm  of  this  great  prelate  for  the  work 
of  training  the  young  might  be  caught  by  many  pastors  in 
all  branches  of  the  Christian  church!  We  may  differ  with 
him  widely  with  respect  to  many  of  the  doctrines  taught, 
but  in  his  tender  love  for  children  and  his  burning  desire 
to  lead  them  early  into  the  ways  of  life,  he  is  a  bright 
example  to  us  all. 

One,  at  least,  of  the  Protestant  churches,  that  which 
bears  the  name  of  the  Great  Reformer,  maintains,  with 
increasing  vigor,  the  catechetical  practice.  The  Smaller 
Catechism  written  by  Luther  himself  is  still  universally 
employed  in  the  instruction  of  children ;  the  Lutherans  are 
divided  into  many  schools,  and  the  conflicts  of  opinion 
among  them  are  intense;  but  in  this  they  all  agree; 
Luther's  Catechism  forms  the  groundwork  of  instruction 
in  all  their  synods.  And  the  thorough  teaching  of  all  the 
baptized  children  is  rigidly  insisted  on.  As  a  rule,  it  may 
be  said  that  no  one  is  confunned  in  the  Lutheran  church 
until  he  has  given  evidence  of  careful  instruction  in  the 
doctrines  of  the  Catechism.  It  is  supposed  that  children 
ought  to  pass  through  a  course  of  weekly  lessons,  covering 
at  least  tAvo  years. 


350        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

It  is  true  that  not  all  this  work  is  done  by  the  pastors 
of  the  churches.  Many  of  the  Lutheran  churches,  in 
America  as  well  as  in  Europe,  support  parochial  day- 
schools,  and  in  these  the  catechism  or  the  Bible  history  is 
a  daily  exercise.  Many  Lutheran  children  are  thus  under 
daily  religious  instruction  for  several  years.  The  teacher 
in  such  a  school  must  be  a  qualified  catechist.  The 
opportunities  enjoyed  by  Lutheran  children  for  full  relig- 
ious instruction  are  thus  unexampled  among  American 
Protestants ;  the  Church  of  England  day-schools  undertake 
a  similar  work.  But  this  drill  in  the  day-school,  under 
the  hired  schoolmaster  is,  after  all,  a  very  different  thing 
from  that  pastoral  care  of  the  children  of  which  Ave  have 
been  speaking.  An  excellent  thing  it  is,  no  doubt;  but 
it  does  not  answer  the  highest  purpose.  The  children 
instructed  in  these  congregational  schools  are  not  brought 
into  intimate  relations  with  the  pastor  until  just  before 
the  time  of  confirmation,  when  he  always  meets  them  for 
a  brief  course  of  instruction,  which  amounts  to  a  review  of 
the  work  they  have  done  in  the  day-school.  Even  this  is 
more  than  most  of  our  Protestant  pastors  can  boast  of; 
but  it  is  not  the  kind  of  relation  described  by  Bishop 
Dupanloup. 

Many  of  the  Lutheran  churches  in  America,  however, 
maintain  no  parochial  schools,  and  in  these  the  full  labor 
of  catechetical  instruction  falls  on  the  pastor.  And  no 
small  labor  it  is.  For  a  period  of  at  least  two  years  lie 
meets  the  children  of  his  charge  as  often  as  once  a  week, 
and  often  twice  a  week,  requiring  them  to  memorize  the 
words  of  the  catechism,  and  taking  infinite  pains  to  explain 
to  them  its  meaning.  A  very  large  percentage  of  the 
children  of  the  congregation  attend  punctually  upon  this 
instruction;  it  is  a  cardinal  point  of  the  Lutheran  disci- 
pline. Some  small  children,  who  live  at  too  great  a  dis- 
tance from  the  church,  receive  instruction  at  home,  and 
others,  whose  occupations  are  such  that  they  cannot 
attend  the  pastor's  class,  are  sometimes  excused;  but  it  is 
a  point  that  the  pastor  does  not  readily  yield;  and  the 
sentiment  in  Lutheran  families  is  very  strong  in  favor  of 


THE   PASTOR   AND  THE   CHILDREN  351 

the  maintenance  of  the  catechetical  instruction.  A  vast 
amount  of  h\bor  is  thus  entailed  upon  the  pastor,  but  it  is 
labor  which,  if  rightly  performed,  bears  abundant  fruit. 
That  it  may  be  done  in  a  manner  so  dry  and  perfunctory 
that  it  shall  be  a  burden  to  both  teacher  and  taught  is 
evident  enough ;  but  if  the  love  to  which  the  good  Bishop 
Dupanloup  ascribes  such  power  be  the  heart  of  it  all,  the 
pastor's  opportunity  of  forming  the  minds  and  shaping 
the  characters  of  the  children  is  one  that  an  angel  might 
covet. 

We  are  told  that  a  conviction  of  the  value  of  catechetics 
has  recently  been  strengthening  in  the  minds  of  Lutheran 
Christians,  and  that  the  practice  was  never  so  universal  or 
so  enthusiastically  pursued  as  it  is  to-day.  A  few  years 
ago  there  was  a  disposition  in  some  synods  to  relax  this 
demand,  and  to  rely  more  upon  the  revivalistic  methods ; 
but  that  tendency  seems  to  have  spent  its  force,  and  the 
Church,  in  all  its  branches,  has  returned  with  new  ardor  to 
the  work  of  teaching  and  training  the  children,  putting  its 
chief  reliance  upon  this  method  of  propagating  the  gospel. 
So  strong  is  the  faith  of  the  Lutherans  in  the  efhcacy  of 
this  method,  that  even  their  city  mission  work  takes  this 
form.  If  a  new  church  enterprise  is  to  be  started  in  a 
city,  the  missionary  generally  begins  by  opening  a  school 
and  teaching  the  children. 

It  is  a  notable  fact  that  the  growth  of  the  Lutheran 
church  in  America,  during  the  last  decade,  was  more  rapid 
than  that  of  any  other  Christian  body  —  the  percentage  of 
growth  was  larger.  That  this  is  due  in  part  to  the  large 
German  and  Scandinavian  immigration  is  undoubtedly 
true;  but  it  is  also  due,  in  large  measure,  as  intelligent 
Lutherans  believe,  to  the  revived  interest  in  the  work  of 
catechetical  instruction  of  the  young. 

It  must  not  be  inferred  that  there  are  no  Protestant 
pastore  in  other  denominations  who  are  aware  of  the  impor- 
tance of  this  duty.  Here  and  there,  in  all  the  churches, 
are  those  who  give  much  thought  and  labor  to  the  children 
of  their  charge.  In  his  little  book  on  The  Working] 
Churchy   the  Rev.   Charles  F.    Tliwing,   speaking  of  the/ 


352        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

tendency  of  boys  and  girls  between  the  ages  of  ten  and 
sixteen  to  drop  away  from  the  chnrches,  thus  testifies :  — 

"  I  write  out  of  my  own  experience  when  I  say  that  a 
special  class  should  be  formed  of  those  young  Christians, 
and  that  special  instruction  and  guidance  should  be  given 
them.  This  instruction  and  guidance  should  be  committed 
to  one  most  able  to  give  it.  This  one  may  be  the  pastor 
or  it  may  not  be.  If  it  is  not  he,  he  should  discover  some 
other  person  qualified  to  perform  this  duty.  I  think  I  may 
say  he  will  usually  find  that  it  is  wise  to  intrust  this  labor 
to  other  hands ;  and  yet  these  other  hands  he  may  think  it 
well  specially  to  train  for  this  important  service.  This 
instruction  should  consist  of  a  systematic  presentation  of 
the  great  truths  of  Christ.  It  should  be  systematic,  tak- 
ing up  in  order  the  central  doctrines  and  themes  of  the 
Bible.  It  should  be,  it  must  be,  to  secure  favorable 
results,  attractive,  —  attractive  in  the  person  of  the  teacher 
and  attractive  in  its  methods.  It  should  be  thorough;  for 
children  will  receive  and  appreciate,  be  it  properly  illus- 
trated. Christian  teaching  far  more  profound  than  is  com- 
monly credited  to  them.  Such  a  class  should  meet  on 
some  week-day,  after  the  exercises  of  the  public  school, 
and  should  be  held  each  week  for  certain  periods  of  each 
year. 

"  With  the  methods  and  the  results  of  such  teaching,  I 
am  already  somewhat  acquainted.  Year  by  year  I  have 
seen  a  class  of  boys  and  girls  grow  from  a  membership  of 
forty  to  a  membership  of  three  hundred.  I  have  seen 
these  boys  and  girls  listening  intently  to  the  presentation 
of  the  historic  facts  and  truths  of  the  Bible.  I  have  seen 
this  class  made  so  attractive  that  scores  of  children  would 
run  from  the  public  school-room  in  order  to  lose  no  moment 
of  the  short  hour.  I  have  seen  this  interest  aroused  and 
maintained  by  the  power  of  a  strong  and  living  personality 
rather  than  by  extraneous  aids.  I  know  this  teaching  to 
be  systematic  and  thorough.  I  have  seen  examination 
papers  in  writing  of  these  boys  and  girls  that  were  a 
wonder  in  their  revelation  of  the  appreciation  of  the  nature 
and  duties  of  the  Christian  life.     I  have  been  made  glad  in 


THE   PASTOR    AND   THE    CHILDREN  353 

receiving  miiny  of  those  tlius  trained  into  tlfe  membership 
of  the  Church,  and  have  daily  rejoiced  in  behokling  tiic 
good  confessions  they  witnessed  at  home  and  school."^ 

Tlie  opinion  here  incidentally  expressed  that  the  pastor 
might  better  entrust  this  work  to  some  one  else  may  well 
be  reconsidered.  It  is  doubtful  whether  the  pastor  can 
afford  to  surrender  this  opportunity.  If  he  is  not  fitted 
for  this  Avork,  he  ought  to  lose  no  time  in  seeking  the 
necessary  (jualitications.  The  knowledge  which  this  work 
will  give  him  of  the  thoughts  of  the  children,  the  friend- 
ships which  it  will  enable  him  to  form  with  the  boys  and 
girls  of  his  flock,  are  worth  more  to  him  as  a  pastor  than 
almost  any  otlier  experience  of  his  life.  Not  the  least 
valuable  result  of  sucli  a  service  is  its  effect  upon  the  char- 
acter of  the  pastor  himself.  The  call  to  sincerity,  sim- 
plicity and  fidelity  which  these  young  lives  continually 
address  to  him  is  one  that  he  must  hear.  He  cannot  feed 
these  lambs  unless  he  abides  in  the  love  of  the  Good 
Shepherd. 

One  American  pastor  has  provided  for  the  children  of 
his  charge  an  association  which  he  describes  as  the  Church 
Porch.  Its  design  as  he  describes  it,  "is  not  simply  to 
convey  instruction,  but  to  bring  the  children  into  an 
organization  which  has  no  more  completeness  in  itself  than 
has  the  porcli  of  an  ecclesiastical  building.  It  is  a  passage- 
way into  a  larger  and  completer  relationship."  And  he 
thus  outlines  its  method :  — 

"In  the  one  direction  it  will  be  connected  with  the 
family ;  in  the  other,  with  the  church  —  a  link  between  the 
two.  It  will  have  as  its  honorary  officers  the  pastor  and 
deacons  of  the  church ;  as  its  executive,  young  men  and 
women  of  such  an  age  as  to  have  sufficient  ripeness  oi 
judgment  to  know  how  to  act  with  wisdom  and  discretion. 
The  adult  Christian  fellowship  of  the  church  will  be  at  the 
back  of  it,  encouraging  the  attendance  of  their  children 
upon  its  meetings,  regularly  and  conscientiously,  for  to 
develop  character  is  one  of  the  great  aims.  The  Church 
Porch  will  provide  some  simple  words,  which  are  of  the 

1  The  Working  Church,  pp.  44-47. 
23 


354        CHRISTIAN  IV'^STOR    AND   WORKING   CHURCH 

nature  of  a  confession  of  discipleship  to  the  great  Head  of 
the  Church.  It  will  so  conduct  its  meetings  as  that  the 
youngest  may  take  some  part.  It  will  so  organize  itself 
as  that  the  members  shall  have  mutual  care  one  of  another. 
It  will  provide  meetings  for  social  intercourse  as  well  as 
for  devotional,  thus  recognizing  the  good  of  all  innocent 
recreation.  It  will  provide  for  the  daily  home  reading  by 
its  members  of  wisely  selected  Scriptures.  It  will  have 
some  such  graduation  in  membership  as  shall  allow  the 
more  developed  to  assume  responsibility,  and  put  them- 
selves one  step  nearer  to  full  membership  of  the  Christian 
church.  Of  course,  organization  is  not  everything,  nor 
the  principal  thing.  We  cannot  do  much  without  it,  but 
the  most  ideally  perfect  organization  in  the  world  must 
depend  for  its  reputation  upon  those  who  use  it.  It  will 
be  urged  as  an  objection  by  some  who  have  had  little  or 
no  experience  in  these  matters,  that  it  is  requiring  too 
much  to  ask  a  child  to  sign  such  a  simple  pledge  as  this : 
'  Trusting  in  the  Lord  Jesus  Christ  for  strength,  I  purpose 
to  try  to  do  whatever  He  would  like  to  have  me  do.  I  will 
pray  to  Him,  and  read  the  Bible  every  day,  and  henceforth 
I  will  try  to  be  His  disciple.'  Analyze  it,  and  what  do 
we  find?  Nothing  at  all  inconsistent  with  that  which  is 
possible  to  the  youngest  disciple.  A  child  can  '  trust; '  a 
child  can  '  try; '  a  child  can  '  pray; '  a  child  can  '  read  the 
Bible ; '  a  child  can  be  a  ^  disciple  '  —  a  learner.  It  is  that 
from  its  constitution.  Children  like  to  be  members  of 
societies,  and  they  are  generally  more  faithful  to  their 
duties  than  are  adults.  They  grow  into  right  thoughts 
and  right  feelings,  just  as  their  seniors  do,  by  right 
deeds."! 

The  pastor's  work  of  instruction  and  personal  influence 
might  be  carried  on  in  connection  with  such  an  organiza- 
tion of  the  children.  But  the  organization  must  not  take 
the  place  of  that  work.  The  pastor  should  be  jealous  of 
anything  which  stands  in  the  way  of  that  intimate  asso- 
ciation with  his  children  which  the  work  of  systematic 
instruction  implies  and  requires. 

1  Rev.  lieuen  Tliomas,  in  Parish  Prohlems,  pp.  213,  214. 


THE    I'ASTOlt    AND   THE    CUILDUEN  3o5 

Most  American  churches  now  observe  the  second  Suu- 
flay  in  June  as  Chiklren's  Day.  On  that  day  the  Sunday- 
scliools  are  gatliered  in  the  phxce  of  pul)Uc  worship  made 
beautiful  with  flowers,  and  the  exercises  are  ordered  for 
the  benefit  of  the  chikh-en.  Songs  and  recitations  in  which 
they  partici})ate,  and  an  appropriate  sermon  or  address  by 
the  pastor  make  the  service  of  special  interest  to  the 
youngest  of  the  flock.  In  churches  which  practise  infant 
baptism,  the  little  ones  are  often  presented  on  Children's 
Sunday;  and  it  is  the  custom  of  some  pastors  to  give  to 
each  baptized  child,  on  the  festival  which  follows  his 
twelfth  ])irthday,  a  Bible,  in  the  name  of  the  church,  thus 
reminding  him  that  the  church  has  not  forgotten  the  con- 
secrating rite  and  still  holds  him  in  its  fellowship. 

In  the  churches  in  which  this  rite  is  observed,  the 
status  of  the  baptized  children  is  often  a  subject  of  inquiry. 
The  theological  and  ecclesiastical  questions  here  involved 
do  not  c(mie  within  the  purview  of  this  essay;  but  it  is, 
nevertheless,  important  that  the  pastor  and  the  church 
should  have  some  theory  about  the  relation  of  these  children 
to  the  church;  the  kind  of  pastoral  care  exercised  over 
them  will  be  determined,  to  a  considerable  extent,  by  this 
theory.  There  seems  to  be  no  other  reasonable  view  of 
the  case  than  to  regard  these  children  as  members  of  the 
church,  —  not  yet  enjoying  all  its  rights  and  privileges, 
but  members  still,  and  entitled  to  the  care  and  love  of  the 
whole  household  of  faith.  The  children  of  a  famil}^  are 
not  less  truly  members  of  the  family  than  are  the  adults ; 
and  their  sense  of  proprietorship  in  all  the  belongings  of 
the  home  is  always  keen.  It  should  not  be  otherwise  in 
the  church;  and  the  administration  of  its  services  should 
be  such  as  to  cultivate  in  the  children  this  sense  of  iden- 
tification with  its  life.  Tlie  time  will  come  Avhen  they 
will  come  forward  and  assume  for  themselves  the  respon- 
sibilities of  membership:  but  before  that  day,  and  while 
they  are  receiving  preparation  for  the  active  labors  of  the 
church,  the  recognition  of  the  fact  that  they  are  not  aliens 
and  strangers,  but  fellow-citizens  with  the  saints  and  of 
the  household  of  love,  ought  to  be  kept  clearl}-  before  their 
minds. 


356         CHRISTIAN   PASTOR   AND    WORKING    CHURCH 

Whether  any  portion  of  the  Sunday  morning  service 
should  be  specially  devoted  to  the  children  is  a  question  of 
some  importance.  Some  American  pastors  address  a  short 
sermon  —  five  or  six  minutes  in  length  —  to  the  children 
in  the  congregation.  Others  decline  to  interject  this 
exercise  into  the  services,  on  the  ground  that  their  unity 
is  impaired,  and  their  best  effect  lost,  when  a  portion  of 
the  congregation  is  singled  out  for  separate  instruction. 
It  is  a  matter  concerning  which  every  man  has  a  right  to 
be  fully  persuaded  in  his  own  mind.  Some  pastors  may 
succeed  with  the  method  and  others  may  fail.  It  should 
be  remembered,  however,  that  when  no  special  words  are 
addressed  to  the  children,  there  will  often  be,  in  an  ordi- 
nary discourse,  portions,  longer  or  shorter,  which  even 
young  children  will  perfectly  understand.  Every  pastor 
who  watches  the  effect  of  his  teachings  upon  the  children 
will  often  find  them  grasping  with  perfect  intelligence 
many  statements  that  were  not  intended  for  them.  If 
the  truth  is  made  simple  and  clear,  as  it  always  ought  to 
be,  some  good  part  of  every  sermon  will  find  its  way  into 
the  minds  of  the  children  of  six  or  seven  years  of  age. 
The  ability  of  children  to  understand  such  matters  is  gen- 
erally under-estimated. 

Even,  therefore,  though  there  may  be  no  special  address 
to  the  children,  there  are  many  reasons  why  they  should 
be  present,  from  their  earliest  years,  in  the  morning  ser- 
vice. The  absence  from  the  great  majority  of  the  Ameri- 
can churches  of  the  children  of  the  congregation  is  becoming 
an  alarming  fact.  It  is  often  assumed  that  the  Sunday- 
school  is  the  children's  service,  and  that  attendance  upon 
that  should  release  them  from  the  public  worship  of  the 
sanctuary.  Children  would  in  this  way  rarely  form  the 
habit  of  church-going  in  their  later  years.  The  time 
never  comes  when  they  are  willing  to  begin.  They  have 
no  taste  for  such  employments.  They  prefer  to  spend  the 
Sunday  as  they  have  always  done,  reading  or  riding  or 
visiting  Habit,  in  matters  of  this  nature,  is  nearly  every- 
thing ;  and  if  the  habit  of  church-going  is  ever  formed  it 
must  be  formed  in  childhood.     And   the  plea,  generally 


THE   rASTOR   AND  THE   CHILDREN  357 

heard,  that  the  chiklren  cannot  iinderstaucl  the  service 
and  are  not  profited  by  it,  must  not  be  allowed.  The 
Scripture  readings  are,  for  the  most  part,  perfectly  intelli- 
gible to  them ;  the  hymns  and  the  })rayers  are  not  beyond 
their  comprehension;  and  much  of  the  service  will  often 
be  level  to  their  understanding.  This  is  a  matter  concern- 
ing which  the  wise  pastor  must  l)ear  faithful  testimony. 
He  must  not  quietly  suffer  the  children  of  his  church  to 
fall  away  from  its  fellowship.  He  must  convince  their 
parents  that  the  public  worsliip  of  the  Lord's  house  is  for 
the  3'oung  as  well  as  for  the  old,  and  that  if  the  one  or  the 
other  must  be  foregone,  the  children  had  far  better  be 
taken  from  the  Sunday-school  and  brought  into  the 
church. 

The  close  of  this  chapter  appears  to  be  the  appropriate 
place  to  refer  to  an  organization  which  is  attracting  much 
attention  on  both  sides  of  the  sea  at  the  present  time,  and 
which  is  known  as  the  Boys'  Brigade.  It  had  its  origin 
in  Glasgow,  Scotland,  where  the  first  company  was  organ- 
ized in  1883,  by  a  gentleman  active  in  Christian  work, 
who  was  a  member  of  the  Lanark  Rifles.  Like  Robert 
Raikes,  ]\lr.  Smith  began  with  ragged  boys  in  the  street, 
but  his  scheme  proved  popular  among  the  boys  of  the 
church,  and  the  movement  soon  spread  to  other  churches. 
Companies  were  formed  in  great  numbers  and  men  of 
standing  and  influence  soon  were  found  among  the  enthu- 
siastic promoters  of  the  enterprise.  The  late  Professor 
Henry  Drummond  was  one  of  its  leaders.  It  is  said  that 
more  than  fifty  thousand  boys  are  now  organized  in  fifteen 
hundred  companies,  in  the  United  Kingdom,  the  United 
States,  Canada,  Australia,  New  Zealand,  and  other  parts 
of  the  world.  From  the  Manual  of  the  American  branch 
of  the  organization  the  following  explanation  is  taken: 

"Briefly  stated,  it  is  a  world-wide  movement  among 
young  men  and  boys  for  the  advancement  of  the  kingdom  of 
Christ.  The  Brigade  consists  of  local  companies  of  twelve 
to  forty  youth,  between  the  ages  of  12  and  21  years,  the 
only  condition  of  membership  being  attendance  at  some 
local   Sunday-school    and    subscription   to   the    following 


358        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

pledge:  '  I  promise  and  pledge,  that  I  will  not  use  tobacco 
nor  intoxicating  liquors  in  an}^  form ;  that  I  will  not  use 
profane,  vulgar  nor  indecent  language;  that  I  will  obey 
faithfully  all  the  company  rules,  and  that  I  will,  at  all 
times,  set  an  example  of  good  conduct  to  my  comrades  and 
other  boys.' 

"The  company  must  be  attached  to  some  Christian 
organization  which  will  supervise  its  civil  and  religious 
affairs.  The  distinctive  feature  of  the  movement  is  that 
all  meetings  of  the  company  are  conducted  under  military 
regulations  and  discipline.  The  required  meetings  are: 
1.  Some  weekly  religious  exercise;  either  a  Bible  drill, 
prayer-meeting  or  Sunday  school.  2.  A  weekly  military 
drill,  conducted  strictly  according  to  infantry  tactics  of 
the  United  States  Army. 

"The  military  features  have  been  found  to  possess 
surprising  attractions  for  boys  who  would  otherwise  drift 
away  from  church  fellowship.  They  also  furnish  excellent 
physical  training  and  have  many  advantages  which  need 
only  to  be  tested  to  be  proved.  Bear  in  mind,  however, 
that  they  are  but  a  means  to  an  end :  that  is  to  promote 
habits  of  obedience,  reverence,  discipline,  self-respect,  and 
all  that  tends  toward  a  true  Christian  manliness." 

In  the  third  article  of  the  constitution,  relating  to 
agencies,  it  is  provided  that  religious  exercises  shall  be 
employed  "  as  a  means  of  rendering  the  boys  familiar  with 
the  Bible,  and  acquainted  with  its  truths;"  that  patriotic 
studies  shall  be  introduced,  by  which  loyalty  and  good 
citizenship  shall  be  inculcated;  that  provision  shall  be 
made  for  such  physical-culture  exercises  as  may  be  adapted 
to  the  age  of  the  members,  and  calculated  to  develop  a 
perfect  body  and  a  perfect  manhood;  and  that  military 
organization  and  drill  shall  be  used  as  a  means  of  securing 
the  interest  of  the  members,  banding  them  together  in  the 
work  of  the  Brigade  and  promoting  such  habits  as  it  is 
designed  to  form.  Strict  obedience  and  discipline  are 
always  to  be  enforced.  One  of  the  rules  requires  that 
every  member  shall  attend  Sunday-school  at  least  once 
every  Sabbath.     The  Company  Council   consists   of   the 


THE   PASTOR   AND   THE   CHILDREN  350 

pastor  and  the  three  ranking  commissioned  officers  and 
three  members  appointed  annually  by  the  Christian  organi- 
zation with  which  the  company  is  connected.  The  entire 
poAver  of  governing  the  company  is  entrusted  to  this 
Council,  wliich  admits  and  discharges  members,  appoints 
olhcers,  enacts  by-laws  and  controls  the  company's  funds. 
It  is  thus  evident  that  the  purpose  is  to  put  every  com- 
pany of  the  Boys'  Brigade  under  the  care  of  the  church  to 
which  it  belongs  and  under  the  immediate  supervision  of 
the  pastor.  The  commanding  officers  of  these  companies 
are  always  men  —  usually  young  men.  It  is  clear,  at  a 
glance,  that  everything  will  depend  on  the  tact  and  char- 
acter of  these  commanding  officers.  If  the  right  man  can 
be  found  for  captain,  such  a  company  may  become  a  strong 
influence  for  good  over  the  lives  of  the  boys  belonging 
to  it. 

The  military  drill  and  discipline  is,  in  itself,  an  excel- 
lent regimen  for  boys.  The  physical  benefits  are  consider- 
able: the  carriage  of  the  boys  who  have  been  for  some 
time  under  the  drill  is  almost  always  perceptibly  improved; 
they  stand  erect  and  step  more  firmly  and  manifest  an 
increase  of  physical  vigor.  The  moral  gains  of  the  drill 
and  the  discipline  are  also  important.  The  habits  of  obe- 
dience and  subordination  which  are  thus  formed  become, 
to  some  good  degree,  automatic.  Boys  obey  their  parents 
and  their  teachers  more  promptly:  it  becomes  evident  to 
them  that  obedience  is  manly.  The  organization  also 
inculcates  and  even  enforces  respect  for  religion;  the 
primary  and  indispensable  condition  of  membership  in  the 
Brigade  is  membership  in  that  vSunday-school  from  which 
the  boy  is  often  so  strongly  inclined  to  slip  away.  To  l)e 
associated  with  a  military  organization  of  boys  who  are  all 
members  of  the  Sunday-school  puts  that  institution  at  once 
upon  a  different  footing  in  all  his  thoughts  about  it.  The 
Bil)lical  study  and  the  religious  exercises  with  which  the 
meetings  of  the  company  nnist  always  begin,  are  a  constant 
witness  to  him  of  the  importance  of  an  interest  which  the 
boy  between  twelve  and  twenty  is  too  much  inclined  to 
undervalue.     And  the  pledge  to  avoid  the  use  of  tobacco 


360        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

and  intoxicating  liqnor,  and  to  keep  his  lips  clean  from 
profanity  and  indecency,  is  one  in  the  keeping  of  which 
there  is  safety  and  honor. 

All  these  gains  are  manifest.  Over  against  them  we 
must  set  a  possible  injury  to  which  some  good  men  and 
women  are  inclined  to  attribute  great  importance.  It  is 
said  that  the  organization  fosters  the  military  spirit;  that 
it  will  fill  the  hearts  of  the  boys  with  the  passions  of  war; 
that  it  is  not  the  right  kind  of  a  regimen  for  disciples  of 
the  Prince  of  Peace.  In  the  days  when  all  good  men  are 
seeking  to  exterminate  from  human  hearts  the  love  of 
carnage  and  to  lead  the  nations  onward  in  the  paths  of 
peace,  it  is  not  good,  say  these  critics,  to  set  our  Christian 
children  to  learn  the  arts  of  war. 

To  all  this  the  reply  of  those  who  are  most  active  in 
promoting  the  organization  is  that  the  Boys'  Brigades  are 
practically  having  no  such  effect;  that  the  drill  is  really 
no  more  than  a  good  gymnastic  exercise;  that  so  much  is 
made  of  the  Christian  features  of  the  organization  that  the 
sentiments  and  passions  of  warfare  find  no  place  in  the 
boys'  hearts.  The  ideas  which  prevail  are  thus  set  forth 
in  the  Manual :  — 

"It  is  consistently  military  and  for  two  reasons.  First, 
for  the  purpose  of  system  and  thorough  organization. 
Second,  if  boys  are  taught  military  tactics  at  all  it  is  worth 
while  to  teach  them  correctly  and  completely.  But  mark 
this  and  forever  remember,  that  the  Boys'  Brigade  is 
above  all  for  spiritual  conquest;  its  object  is  to  advance 
Christ's  kingdom  among  boys.  It  will  not  and  must  not 
be  done  ^with  the  sword.  But  just  as  the  boy  Jesus 
learned  to  ply  the  hammer  and  saw  and  chisel  of  his 
father's  craft,  and  tlius  was  trained  in  reverence,  obe- 
dience and  self-respect,  so  may  our  boys  through  military 
drill  and  Bible  drill  and  patriotic  study  learn  habits  of 
self-restraint;  learn  that  victories  over  self  are  those  that 
shine  in  everlasting  records ;  learn  that  to  fight  for  Jesus 
means  to  fight  for  the  poor  and  the  weak  and  disabled; 
learn  that  the  reveille  for  which  they  must  prepare  is  that 
which  will  sound  on  the  resurrection  morn,  when  shoulder 


THE   PASTOR   AND   THE   CHILDREN  3G1 

to  slioiikler  youth  ;iiul  old  age  sluiU  nuircli  to  tlieir  eternal 
reward." 

On  the  whole  there  is  good  reason  to  hope  that  the 
dangers  against  which  the  protest  is  lifted  up  are  not 
serious,  and  that  the  organization  will  })rove  to  be  a  strong 
agency  for  training  in  (jhristian  manliness  the  boys  of 
Christendom. 


CHAPTER   XVI 

MISSIONARY   SOCIETIES   AND   CHURCH  CONTRIBUTIONS 

The  relation  of  the  church  to  the  work  of  missions  — 
to  the  christianization  not  merely  of  its  own  parish  and 
of  its  own  community,  but  of  the  whole  world  —  is  a 
subject  concerning  which  most  churches  need  admonition. 
The  development  in  this  generation  of  the  working  church 
has  somewhat  withdrawn  the  attention  of  many  zealous 
Christians  from  the  field  of  the  world.  The  work  at 
home  is  so  manifold  and  so  urgent  that  they  find  neither 
time  nor  resources  for  enterprises  at  a  distance.  Never- 
theless, the  very  note  of  Christianity  is  universality.  The 
Christian  law  was  not,  in  terms,  a  new  commandment 
when  Christ  gave  it  utterance  ;  the  identical  phrases  are 
in  the  Mosaic  legislation ;  what  he  did  was  to  give  a  new 
definition  to  the  word  "  neighbor."  The  Jew  believed  that 
he  ought  to  love  his  neighbor  as  himself :  the  obscuration 
of  his  ethics  was  revealed  in  the  lawyer's  question,  "  Who, 
then,  is  my  neighbor  ?  "  Christ's  answer  was  the  parable 
of  the  Good  Samaritan,  which  teaches  us  that  our  neighbor 
may  be  one  of  another  nationality,  another  color,  one 
joined  to  us  by  no  ties  of  race  or  kinship,  one  dwelling  on 
a  distant  shore  and  speaking  an  unknown  tongue.  My 
neighbor  is  any  human  being  whom  I  may  reach  and  help. 
The  ethnic  morality  is  superseded  by  the  law  of  universal 
love.  And  it  is  essential  to  the  development  of  the  Chris- 
tian life  in  the  individual  that  this  love  shall  have  its 
constant  opportunity.  Works  of  love  that  call  forth  good- 
will and  helpfulness  toward  all  sorts  and  conditions  "of 
men  in  every  part  of  the  world  furnish  the  element  in 
which  Christianity  lives  and  has  its  being.  The  attempt 
to  shut  it  in,  to  erect  or  maintain  limitations  beyond  which 


SOCIETIES  AND   CHURCH  CONTRIBUTIONS  363 

its  impulse  shall  not  travel  is  fatal  to  its  existence.  It  is 
no  more  true  that  there  are  geographical  boundaries  which 
love  does  not  cross,  than  it  is  true  that  there  are  physical 
limitations  to  space  which  thought  cannot  pass  beyond. 
The  country  of  goodwill  has  no  frontiers. 

Since  this  is  the  nature  of  Christian  love,  it  is  plain 
that  the  missionary  impulse  must  always  exist  where  the 
spirit  of  Christ  abides ;  and  that  a  church  of  Jesus  Clirist 
which  has  no  interests  beyond  its  own  immediate  precinct 
is  a  moral  anomaly.  True  is  it  that  the  needs  which  are 
nearest  most  strongly  appeal  to  us,  and  that  the  benevo- 
lence which  spends  all  its  energies  upon  those  on  the 
other  side  of  the  sea,  and  has  no  sympathy  for  those  on 
the  other  side  of  the  street  is  a  spurious  variety.  Begin- 
ning at  Jerusalem,  the  apostles  preached  the  good  tidings 
in  many  lands.  But  the  charity  which  begins  at  home 
and  sta3's  there  is  no  less  defective  than  that  which  travels 
abroad  and  neglects  its  nearest  neighbors. 

The  Christian  churches,  in  all  the  vital  parts  of  Chris- 
tendom, are  profoundly  interested,  in  these  days,  not  only 
in  their  neighbors  who  live  in  the  next  ward,  but  in  their 
neighbors  who  live  on  the  other  side  of  the  world.  We 
know  a  great  deal  and  care  a  great  deal  about  people  who 
have  very  little  knowledge  of  us.  The  people  of  Africa, 
of  Armenia,  of  China,  of  India,  are  the  objects  of  our  dis- 
interested regard.  We  are  not  always  thinking  of  how  we 
may  establish  relations  of  traffic  with  them  and  make  their 
industries  serve  our  interests ;  we  are  often  thinking  of 
what  we  can  do  to  enlarge  and  brighten  their  lives.  It  is 
not  that  we  believe  that  they  are  all  doomed  to  endless  woe 
unless  they  hear  our  gospel ;  our  faith  in  God  is  stronger 
than  this.  Nor  is  it  that  we  regard  their  beliefs  as  wholly 
false  and  pernicious  ;  we  recognize  in  many  of  them  great 
elements  of  universal  truth.  But  we  can  see  that  while 
some  of  them  may  be  able  to  impart  to  us  much  that  may 
profit  us,  the  substance  of  the  truth  as  it  is  in  Jesus  is 
something  far  better  than  any  of  them  has  yet  attained 
unto  ;  and  because  this  truth  is  ours,  and  they  need  it,  we 
cannot  rest  until  we  have  shared  it  with  them.     We  know 


364        CHRISTIAN   PASTOR   AND    WORKING    CHURCH 

that  the  Gospel  of  Christ,  with  all  that  it  implies,  would 
wonderfully  brighten  the  lives  of  any  people  that  would 
receive  it.  We  know  that  it  would  greatly  alleviate  human 
suffering.  How  vast  and  overshadowing  are  the  woes  of 
the  lands  unvisited  by  the  messengers  of  the  blessed  Christ 
it  is  difficult  to  realize.  China  is  by  some  persons  supposed 
to  be  a  highly  civilized  nation,  and  it  is  urged  that  China 
needs  none  of  our  religion ;  but  any  one  who  will  acquaint 
himself  Avith  the  condition  of  medical  science  in  that  coun- 
try, and  learn  how  many  suffer  and  die  from  remediable 
maladies,  may  be  willing  to  admit  that  the  disciples  of  him 
who  healed  the  sick  and  cleansed  the  lepers  and  opened 
the  eyes  of  the  blind  could  do  much  to  lighten  the  woes 
and  to  lengthen  the  lives  of  these  helpless  people.  This, 
indeed,  is  what  Christian  missionaries  are  actually  doing 
in  eveiy  part  of  the  world  to-day,  not  by  miracle,  but  by 
the  intervention  of  an  intelligence  consecrated  to  the  ser- 
vice of  mankind.  One  missionary  in  China  treated  more 
than  fifty-three  thousand  patients,  and  organized  agencies 
by  which  at  least  one  million  received  scientific  medical 
care.  When  we  think  of  the  sightless  eyes  that  have  been 
opened,  of  the  millions  that  have  been  delivered  from  pain 
and  misery,  of  the  blessed  relief  given  by  anaesthetics  to 
those  in  agony,  of  the  lives  that  have  been  lengthened  and 
the  hearts  that  have  been  comforted  by  these  services  of 
love,  Ave  shall  feel  that  the  work  of  Christian  missions 
must  have  a  deep  significance  to  every  one  who  wishes  well 
to  his  fellow  men.  Add  to  this  what  has  been  done  to 
lift  women  in  all  the  pagan  lands  from  their  degradation, 
and  to  point  out  the  way  of  their  deliverance  from  the 
thraldora  of  the  dark  generations,  and  we  shall  see  that 
the  enterprise  of  Christian  missions,  considered  merely 
from  a  philanthropic  point  of  view,  is  entitled  to  serious 
consideration. 

It  would  be  strange,  therefore,  if  the  Christian  love 
which  is  pouring  itself  out  in  such  a  Avealth  of  philanthropic 
service,  should  overlook  these  great  opportunities  of  minis- 
tering to  the  wants  and  sorrows  of  men  in  other  lands. 
For  it  is  not  difficult  to  see  that  the  source  of  many  of  these 


SOCIETIES   AND   CHURCH    CONTIMIiUTIONS  3(j5 

pliysical  ills  iiiiist  be  sought  in  tlic  (hirkuiird  iniiids  ol'  the 
people,  and  tluit  the  Light  of  the  World  is  the  only  sovereign 
remedy.  The  enterprise  of  Christian  missions  has  often 
been  rested  on  a  base  too  narrow  to  support  it  and  has  been 
commended  by  arguments  which  contradicted  its  message, 
but  it  is  a  sure  and  divine  impulse  that  finds  expression 
through  it,  and  one  can  hardly  conceive  that  with  the  en- 
larging conceptions  of  the  Gospel  of  the  Son  of  God,  there 
sliould  be  in  the  hearts  of  his  disciples  any  diminution  of 
love  for  their  brethren  in  other  lands  wlio  need  the  light 
and  hope  which  are  their  precious  heritage.  "  Freely  ye 
received,  freely  give,"  ^  is  a  maxim  not  likely  to  lose  its 
force  as  the  centuries  pass. 

It  is  a  great  part  of  the  pastor's  work  to  organize  the 
missionary  zeal  and  activity  of  his  congregation.  He  needs 
to  be  intelligent  respecting  this  work,  to  have  a  rational 
theory  about  it ;  to  comprehend  the  fact  that  it  is  an  essen- 
tial element  in  the  life  of  his  church ;  to  be  able  to  deal 
effectually  with  the  stock  objections  of  the  caviller ;  to 
have  the  power  of  enlisting  all  classes  in  his  congregation 
in  this  great  enterprise.  For  one  thing,  he  must  be  able  to 
recoo-nize  what  a  modern  writer  has  called  the  recent  vast 
political  expansion  of  Christendom.^  Within  the  lifetime 
of  many  now  living,  by  far  the  greater  part  of  the  known 
world  has  passed  under  the  power  of  nations  nominally 
Clnistian.  Africa,  not  long  ago,  was  no  man's  land  ;  the 
present  generation  has  seen  its  territory  parcelled  out 
among  the  great  Christian  powers.  Out  of  11,514,500 
square  miles,  only  one-tenth  remains  unappropriated  ;  out 
of  a  population  of  130,000,000,  all  but  20,000,000,  are  liv- 
ing under  the  sway  of  some  European  government.  Turkey 
claims  the  overlordship  of  about  8,000,000  of  these,  but 
England  is  the  real  ruler  of  most  of  the  African  territory 
that  Turkey  claims.  Even  in  Asia  half  the  land  and  one- 
third  of  the  people  are  under  the  rule  of  Christian  powers. 
"  Everywhere,  in  every  continent,  you  shall  find  Christen- 
dom in  such  marvellous  ascendency  that  it  is  not  only  domi- 

1  Matt.  X.  8. 

2  Modern  Missions  in  the  East,  by  E.  A.  Lawrence,  p.  307. 


366        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

nating,  but  swiftly  and  surely  assimilating  every  country 
and  every  people  under  the  sun,  with  the  solitarj^  exception 
of  Cliina.  At  a  rough  estimate,  we  may  say  that  Christen- 
dom includes  within  its  dominion  about  two-thirds  of  the 
land  of  the  earth  and  800,000,000  of  the  1,500,000,000  of  its 
population."  ^ 

The  industrial  expansion  of  Christendom,  as  the  same 
writer  shows  us,  is  not  less  marvellous.  More  and  more 
the  markets  of  the  world  are  filled  with  the  machinery  and 
the  wares  produced  by  Christian  nations  :  the  industries 
of  Europe  and  America  are  pushing  their  conquests  in  every 
quarter  of  the  globe.  The  science  of  the  Western  world 
is  also  steadily  prevailing  against  the  superstition  of  the 
East ;  where  light  is,  darkness  cannot  be. 

It  is  this  tremendous  advance  of  the  physical  and  intel- 
lectual forces  of  Christendom  which  makes  the  problem  of 
Cliristian  missions  so  urgent.  It  is  a  time  for  Christian 
statesmanship.  A  certain  supremacy  has  already  been 
won  for  nominal  Christianity.  The  immense  vigor  of  the 
Christian  civilization  compared  with  the  civilizations  that 
have  been  produced  by  other  faiths,  is  thus  demonstrated. 
But  the  triumph  is  full  of  peril.  The  vast  multitudes 
which  have  been  brought  under  Christian  rule  need  to  know 
something  more  of  the  power  of  Christ  than  the  soldier  or 
the  civil  servant  or  the  trader  is  likely  to  teach  them.  A 
Christianity  which  is  merely  official  or  nominal  may  easily 
become  a  snare  to  them.  The  form  of  Christianity  with- 
out the  power  thereof  bewilders  and  burdens  them.  The 
very  fact  of  the  political  supremacy  of  Christendom  creates, 
therefore,  an  obligation  weightier  and  more  imperative  than 
the  Church  has  ever  before  been  called  to  bear.  With 
these  tremendous  considerations  every  pastor  ought  to  be 
familiar.  The  work  of  Christian  missions  is  not  done ; 
it  is  hardly  begun.  The  phases  which  the  work  will 
assume,  the  enthusiasms  which  it  will  arouse,  we  may 
partly  conjecture.  Doubtless  we  are  likely  to  need  a  large 
revision  of  ideas  and  methods  ;  but  the  one  fact  to  be  kept 
in  view  is  that  the  political  and  industrial  and  intellectual 

1  Modern  Missions  in  the  East,  p.  309. 


SOCIETIES   AND  (JHUKCH   CONTKIBUTIONS  367 

ex[)aiisioii  ol"  C'liiistciuloni  must  be  the  forerunners  ol'  a 
spiritual  expansion  not  less  signiticant.  First  that  wliieli 
is  natural ;  afterward  that  whicli  is  spiritual.  The  foun- 
dations of  the  New  Jerusalem  are  laid ;  tlie  Church  is 
called  to  complete  the  superstructure.  Tlie  Christian 
pastor  of  to-day  must  learn  how  to  bring  home  to  the 
hearts  of  his  people  the  significance  of  the  movements  now 
going  forward  in  all  the  earth.  It  is  liis  task  to  make 
them  see  that  the  time  in  which  they  are  living  is  one  of 
mio"litvsioiiilicance  ;  that  the  business  of  Christian  missions 
is  connected  in  the  most  vital  manner  mth  the  political  and 
social  changes  which  are  taking  place  ;  and  that  the  sub- 
ject is  one  concerning  which  they  cannot  afford  to  be 
ignorant.  The  enlargement  of  the  knowledge  of  the 
Church  is  the  one  thing  needful.  Men  are  not  likely  to 
take  a  deep  interest  in  subjects  of  which  they  know  little 
or  nothing.  And  this  subject  of  missions  in  other  lands  is 
one  of  which  the  majority  of  church  members  will  have  no 
knowledge  unless  considerable  pains  be  taken  to  give 
them  information.  The  needs  of  their  own  neighborhood 
are  before  their  eyes  every  day ;  the  conditions  of  their 
own  country  they  have  some  knowledge  of  ;  but  the  suffer- 
ings and  miseries  of  their  neighbors  on  the  other  side  of 
the  world  they  do  not  see,  nor  are  they  aware  of  the  work 
that  has  been  done  in  these  fields  and  of  the  j)romising 
nature  of  the  beginnings  that  have  been  made.  To  spread 
this  information,  to  arrest  and  hold  the  attention  of  the 
church  to  the  subject  of  missions  is  the  first  thing  to  do. 
Some  stated  meeting,  held  as  often  as  once  a  month,  should 
furnish  this  information  in  such  a  form  that  the  people 
will  eagerly  receive  it.  It  is  not  best  to  call  it  a  ''  monthly 
concert ;  "  that  name  is  seriously  discredited.  Nor  should 
it  ever  be  confined  to  work  in  foreign  lands.  But  if  every 
church  could  have  a  monthly  meeting  at  which  the  prog- 
ress of  the  kingdom  in  the  whole  world  should  be  reported, 
taking  up  tlie  salient  events  of  current  religious  history 
at  home  and  abroad,  pointing  out  the  hopeful  and  dis- 
couraging features ;  the  gains  and  losses  ;  the  fields  where 
the  strusrorle  is  fiercest  and  the  reinforcements  most  needed. 


368        CHKISTIA'N-  PASTOR   AND   WORKING   CHURCH 

and  making  it  plain  that  the  battle  is  one  all  along  the 
line,  it  wonld  appear  that  this  meeting  might  be  made  one 
of  great  interest  and  power.  "  If  I  heai'd,"  said  President 
Edwards,  "  the  least  hint  of  anything  that  happened,  in 
any  part  of  the  world,  having  a  favorable  aspect  on  the 
interests  of  Christ's  kingdom,  my  soul  eagerly  catched  at 
it."  That  is  but  the  normal  feeling  of  every  genuine 
Christian  disciple.  How  can  any  man  keep  praying  daily 
for  scores  of  years,  "  Thy  kingdom  come,"  and  not  be  alive 
to  signs  of  its  coming  ?  The  i)reparation  for  such  a  meet- 
ing as  is  here  suggested  would  require,  on  the  part  of 
somebody,  much  work,  at  least  at  the  outset.  The  field  of 
the  world  should  be  divided,  and  the  different  portions 
assigned  to  competent  persons,  each  of  whom  should  be  on 
the  outlook  for  the  epochal  movements  going  on  within 
his  territory.  After  this  educational  process  has  been 
vigorously  carried  forward  for  a  year  or  two,  there  may  be 
need  of  forming  organizations  for  the  more  effective  pro- 
motion of  missionary  interests.  But  the  organization  may 
well  be  deferred  until  the  interest  has  been  created. 

Is  it  well  to  divide  the  missionary  interests  of  the  con- 
gregation along  the  line  of  sex  ?  Such  seems  at  present 
to  be  the  tendency.  At  any  rate,  we  have  women's 
missionary  organizations  everywhere ;  whether  there  are 
societies  of  this  nature  exclusively  for  men  may  be  ques- 
tioned. It  seems  to  be  supposed  that  men  can  obtain  all 
the  information  and  impulse  that  they  will  need  in  the 
general  meeting  of  the  church. 

The  women's  missionary  societies  in  the  churches,  are, 
of  course,  intended  to  be  auxiliary  to  the  Woman's  Mission 
Board  of  the  denomination  to  which  the  church  belongs. 
These  Women's  Boards  have  been  organized,  within  the 
last  generation,  in  nearly  all  the  national  churches  of 
America ;  and  the  officers  of  the  missionary  societies  have 
given  the  movement  much  encouragement.  The  Mission 
Boards  and  Societies,  having  been  originally  composed  of 
men,  and  women  having  no  representation  in  them,  it  was 
natural  that  the  women,  as  they  came  to  take  a  larger  part 
in  the  life  of  the  church,  should  wish  to  have  organizations 


SOCIETIES    AND   CHURCH    CONTRIBUTIONS  3G9 

of  their  own  whose  openitioiis  they  iiiight  eoutroL  The 
Women's  Boards  came  into  existence  as  the  expression  of 
the  growing  consciousness  of  influence  and  power  on  the 
part  of  the  women  of  the  churches.  The  fact  that  a  dual 
organization  of  the  missionary  forces  provided  two  collect- 
ing agencies  for  the  same  cause,  and  made  sure  of  two 
collections  in  a  year  instead  of  one  was  calculated  to 
commend  the  scheme  to  the  officers  of  the  Missionary 
Societies.  If  Women's  Boards  exist,  the  women  of  the 
congregations  must  be  separately  organized  for  the  purpose 
of  sustaining  them.  The  scheme  has  its  advantages,  and 
doubtless  much  missionary  zeal  has  been  evoked,  and  mucli 
administrative  efficiency  developed  in  its  operation.  But 
there  are  unfavorable  indications.  The  fact  that  in  every 
church  there  is  a  Woman's  Missionary  Society,  and  no 
Man's  Missionary  Society  makes  upon  the  wayfaring  man 
and  the  average  boy  the  impression  that  missions  are  the 
special  interest  of  women ;  that  men  are  connected  with 
them  mainly  through  their  wives.  That  this  impression 
has  grown  very  rapidly  during  the  past  twenty -five  years 
can  scarcely  be  doubted.  And  while  the  amount  of  money 
raised  by  the  Women's  Boards  has  been  considerable,  it 
may  be  questioned  whether  the  aggregate  amount  has  not 
been  diminished  by  this  process.  It  would  be  interesting 
to  know  how  many  men  decline  or  neglect  to  make  con- 
tributions to  the  work  of  missions,  on  the  plea  that  their 
wives  have  already  contributed,  through  the  Woman's 
Society.  When  it  comes  to  this,  the  collections  are  apt  to 
fall  off,  for  the  wife,  with  cash  resources  that  are  generally 
limited,  will  not  be  able  to  represent  the  family  so  liberally 
in  the  collection  as  the  husband  could  do.  And  it  may 
also  be  questioned  whether  one  effect  of  the  separate 
organization  for  women  has  not  been  greatly  to  reduce  the 
interest  of  the  Church  at  large  in  the  general  church  meet- 
ings for  missions.  On  the  whole,  therefore,  it  is  not  clear 
that  the  separation  of  the  sexes  in  the  work  of  missions  is 
w^orking  well.  And  there  are  those  who  strongly  believe  that 
it  would  be  far  better  to  consolidate  the  Mission  Boards 
giving  the  women  a  representation  in  the  official  member- 

24 


370        CHRISTIAN   PASTOR   AND    WORiaNG   CHURCH 

ship  of  the  Church  Board,  —  permitting  tliem  to  hold  a 
certain  number  of  secretaryships  and  other  offices,  —  and 
uniting  instead  of  dividing  the  sexes  in  the  work  of 
evangelizing  the  world.  There  are  those  who  think  that 
a  serious  loss  of  moral  power  results  from  this  separation  ; 
that  neither  the  Men's  Boards  nor  the  Women's  Boards 
are  so  well  managed  as  a  consolidated  Board  would  be ; 
and  that  the  missionary  interest  in  the  local  church  would 
be  far  stronger  and  more  productive  if  the  men  and  women 
were  working  together,  and  there  were  one  treasury  instead 
of  two. 

When  the  organization  of  mission  work  in  the  local 
church  is  contemplated  this  question  must  be  met.  It  is 
not  often  wise  violently  to  oppose  existing  methods  of 
administration ;  and  it  may  seem  best  to  maintain  for  the 
time  a  separate  missionary  society  for  women ;  but  it  is 
certainly  important  that  the  co-operation  of  the  sexes  in 
the  work  carried  on  by  the  congregation  should  in  some 
way  be  secured. 

With  respect  to  the  methods  of  disseminating  informa- 
tion and  awaking  interest,  there  is  need  of  the  constant 
exercise  of  invention  on  the  part  of  the  pastor  and  those 
associated  with  him  in  the  work.  No  method  should  be 
worked  after  it  has  lost  its  efficiency ;  new  forms  of  pres- 
entation, new  ways  of  combining  the  forces  of  the  church 
must  be  devised  every  year.  Life  is  always  taking  on 
new  forms.  ''  The  usual  prayer-meeting,"  "  the  usual 
missionary  meeting,"  are  phrases  which  must  not  be 
heard  too  often  from  the  pulpit.  Let  the  people  learn  to 
expect  something  unusual  —  something  fresh  and  vital. 

Should  the  annual  presentation  of  the  various  mission- 
ary societies  to  the  congregation  be  made  by  the  represen- 
tatives of  those  societies  when  that  is  possible,  or  by  the 
pastor  of  the  church  ?  No  universal  rule  can  be  given. 
Probably  it  is  better,  in  most  cases,  to  combine  the  two 
methods.  The  representative  of  the  society  possesses  a 
certain  skill  in  marshalling  the  facts  which  is  not  wholly 
offset  by  the  prejudice  against  him  in  the  minds  of  his 
hearers,   growing  out   of   their   knowledge    that   he   is   a 


SOCIETIES   AND   CHURCH   CONTIIIHUTIONS  371 

sj^ecial  pleader.  He  may  very  often  speak  more  convinc- 
ingly than  the  pastor  could  do,  and  his  service  is  not  to 
be  uniformly  refused.  The  occasional  visit  to  the  congre- 
gation of  those  who  are  in  constant  communication  with 
the  field,  and  who  are  familiar  witli  all  its  needs,  is  un- 
doubtedly desirable.  On  the  other  hand,  the  pastor  can 
often  present  these  causes  far  more  effectively  than  any 
official  representative  could  do.  He  knows  his  own  con- 
gregation, and  can  judge  what  kind  of  information  they 
need,  and  what  manner  of  appeal  will  be  most  effective. 
He  has  no  professional  or  personal  interest  in  any  of  these 
causes :  his  representations  will  not  be  discredited  by  any 
such  suspicion.  If  the  people  have  the  confidence  in  him 
that  they  ought  to  have,  his  word  will  go  farther  with 
them  than  the  word  of  any  stranger  could  go.  And,  more 
than  all,  if  he  studies  the  subject  carefully,  his  treatment 
will  be  sure  to  have  a  freshness  and  vitality  that  the 
appeal  of  the  professional  advocate  is  apt  to  lack.  It  is 
difficult  for  any  man  to  speak  daily  on  a  single  theme  and 
preserve  the  appearance  of  spontaneity  and  the  accent  of 
conviction.  It  will  be  found  that  those  churches,  as  a 
rule,  are  the  largest  contributors  to  missionary  causes,  in 
which  the  pastors  frequently,  if  not  uniformly,  present 
the  causes  to  their  congregations. 

With  respect  to  the  development  of  the  spirit  and  habit 
of  benevolence  in  the  congregation,  much  might  be  said. 
The  pastor  will  need  to  give  to  the  subject  no  little  careful 
study.  It  is  a  hard  lesson  for  the  average  Anglo-Saxon 
of  this  generation  to  learn  that  it  is  more  blessed  to  give 
than  to  receive,  but  this  of  all  truths  is  the  one  he  needs 
to  lay  to  heart.  The  pastor  must  endeavor  to  make  it 
plain  to  his  people  that  it  is  of  the  nature  of  all  genuine 
Christian  experience  that  giving  and  receiving  are  correla- 
tives ;  that  each  is  the  condition  of  the  other ;  that  no 
Christian  can  live  without  giving,  any  more  thau  he  can 
live  without  receiving.  When  this  is  said,  the  word  give 
must  be  used  in  a  large  and  comprehensive  meaning.  The 
Christian  is  a  giver  in  many  ways,  on  many  sides,  through 
many  channels  of  gracious  ministry.     It  is  not  always  that 


372        CHKISTIAN   PASTOK    AND   WORKING   CHURCH 

his  giving  takes  the  form  of  material  aid,  though  this  is 
an  expression  that  it  must  often  take  in  a  world  where 
there  are  so  many  hungry  mouths,  and  so  many  fireless 
hearths,   and  so  many  naked  and  shivering  limbs.     The 
first  if  not  the  deepest  needs  of  our  fellow-men  are  bodily 
needs;  and  these  must  often  be  supplied  before  we  can 
bestow  any  higher  gift  upon  them.     A  great  part  of  the 
ministry  of  Christ  was   directed  to  the  physical  wants  of 
men,  and  none  of  us  is  likely  to  give  more  wisely  than  he 
gave.     Besides,  and  this  is   the  truth  which  the  faithful 
pastor  must  not  fail  to  enforce,  it  is  an  essential  condition 
of  profitable  giving,  so  far  as  the  giver  is  concerned,  that 
he  should  bestow  that  which  he  highly  values.     The  use- 
fulness  of  the  gift  ought  to  be  as  great  to  the  one  who 
imparts  it  as  to  the  one  who  receives  it,  though  in  a  differ- 
ent way ;  and  this  cannot  be  unless  the  giver  parts  with 
something  that  he  prizes.     A  man  whose  main  interest  is 
in  material  things  can  hardly  be  said  to  be  a  giver  at  all 
unless  he  gives  money,  or  that  which  costs  money.     For 
him,  at  any  rate,  this  exercise  is  indispensable.     His  spirit- 
ual life  will  shrivel  if  he  deny  to  love  this  outlet.     No 
matter  how  constant  or  how  fervent  may  be  his  prayers, 
no  matter  how  diligent  may  be  his  endeavors  to  do  good 
in  other  ways,  if  the  man  whose  energies  are  devoted  to 
the  accumulation  of  wealth  does  not  give  money  or  money's 
worth  freely  his  spiritual  life  will  soon  be  a  withered  and 
blasted  thing.     The  pastor  must  not  tell  his  people  that  it 
is  a  sin  for  a  Christian  to  have  money  or  to  desire  money, 
or  to  bend  his  powers  to  the  acquisition  of  money ;  but  he 
must  warn  them  that  the  Christian  whose  heart  is  set  on 
getting  must  train  himself  to  be  a  liberal  donor  also  or  he 
will  lose  his  soul.     What  he  freely  receives  he  must  freely 
give  or  his  gain  will  be  his  ruin. 

And  yet  the  pastor  must  not  fail  to  remind  his  people 
that  money  wrongfully  obtained  can  never  be  sanctified  by 
giving  part  of  it  away.  The  consecrated  purpose'  must 
govern  the  winning  as  well  as  the  bestowing  of  wealth. 
Money  that  has  been  gained  in  extortion,  in  grinding  the 
face  of  the  poor,  by  the  unmerciful  treatment  of  rivals  in 


SOCIETIKS    AND   CHlUlCH   CONTIimUTIONS  o73 

trade,  by  coiTiiptiiig  offioors  of  the  goveniiiient,  is  not  the 
Lovd's  money  and  the  Loid  wants  none  of  it:  the  Chris- 
tiwi  pastor  nmst  beware  how  he  soils  his  hands  with  the 
rewards  of  iniqnity.  The  church  juiglit  better  close  its 
doors  and  the  missionary  societies  call  home  their  evange- 
lists, than  that  the  testimony  of  the  church  against  iniquity 
should  l)e  withheld.  There  are  those  in  many  of  our 
modern  churclies  who  ought  to  hear  tlie  prophet's  bitter 
words:  "Your  new  moons  and  your  appointed  feasts  my 
soul  hateth :  they  ai'C  a  trouble  to  me ;  1  am  weary  to  bear 
them.  And  when  ye  spread  forth  your  hands  I  will  hide 
mine  eyes  from  you :  yea,  when  ye  make  many  prayers  I 
will  not  hear:  your  hands  are  full  of  blood.  Wash  you, 
make  you  clean ;  put  aAvay  the  evil  of  your  doings  from 
before  mine  eyes;  cease  to  do  evil:  learn  to  do  well;  seek 
judgment,  relieve  the  oppressed,  judge  the  fatherless, 
plead  for  the  widow."  ^  It  is  not  these  who  should  be 
admonished  that  they  can  only  save  their  souls  by  being 
generous  with  their  money;  something  more  radical  than 
liberality  is  required  of  them.  But  those  who  have  striven 
to  avoid  dishonesty  and  extortion  in  the  acquisition  of 
their  fortunes,  are  often  absorbed  in  the  mere  eagerness  of 
the  pursuit,  and  their  hearts  are  hardened  and  their 
standards  lowered  by  the  greed  of  acquisition.  It  is  to 
these  that  such  admonitions  as  were  referred  to  should  be 
addressed.  It  is  they  who  need  to  cultivate  the  grace  of 
giving  that  the  injurious  effects  of  their  daily  habits  may 
be  counteracted. 

And  it  is  not  the  rich  and  prosperous  alone,  not  alone 
those  whose  hearts  are  set  on  great  accumulations  who 
need  this  kind  of  discipline ;  those  whose  gains  are  small, 
and  who  are  not  ambitious  of  great  financial  success  will 
find  it  useful  for  them  to  impart  that  which  it  is  hard  for 
them  to  get  and  not  easy  for  them  to  spare.  The  benefit 
that  comes  from  making  pecuniary  sacrifices  for  worthy 
ol)jects  is  a  benefit  that  the  poorest  members  of  the  church 
cannot  afford  to  forgo.  Those  who  can  give  but  little 
often  resolve  to  give  nothing,  and  thus  they  themselves 

1  Isa.  i.  14-17. 


374         CHKISTIAN  T^STOll   AND    WOKKING   CHURCH 

are  heavy  losers.  They  are  willing  to  do  good,  so  far  as 
they  can,  in  other  ways;  but  they  excuse  themselves 
from  charitable  offerings.  Everything  else  but  their  pos- 
sessions and  gains  they  consecrate  to  the  Lord:  these  are 
so  small,  they  say,  that  they  are  hardly  worth  consecrat- 
iner.  So  there  is  one  corner  of  their  lives  in  which  selfish- 
ness  is  intrenched  and  the  result  is  a  defective  character. 
The  pastor  must  seek  to  make  all  his  people  feel  that 
none  of  them  can  be  so  poor  as  not  to  need,  for  his  own 
soul's  sake,  to  be  on  all  sides  of  his  nature  and  out  of 
every  one  of  his  resources,   a  charitable  giver. 

In  developing  the  charitable  gifts  of  the  church,  two 
facts  are  to  be  borne  in  mind.  The  first  is  that,  in  most 
congregations,  much  the  largest  part  of  the  offering  ought 
to  come  from  a  comparatively  small  number.  The  ine- 
qualities of  condition  are  such  in  most  of  our  churches 
that  the  few  are  abundantly  able  to  give  much  more  than 
the  many  can  give.  If  the  benevolent  gifts  of  the  church 
are  what  they  ought  to  be,  there  must  be  a  few  large 
contributions.  A  man  whose  income  is  twenty  thousand 
dollars  a  year  ought  to  give  more  than  ten  times  as  much 
as  the  man  who  has  but  two  thousand;  his  surplus,  above 
all  that  could  be  regarded  as  the  necessaries  of  life,  is 
vastly  greater.  Accordingly  all  plans  for  the  raising  of 
money  which  propose  to  find  a  certain  number  of  persons 
in  the  church,  each  of  whom  shall  give  the  same  amount, 
are  likely  to  be  impracticable  because  of  their  injustice. 
Sometimes  it  is  said :  "  Are  there  not  one  hundred  mem- 
bers who  will  give  five  dollars  apiece?"  To  which,  in 
many  cases,  the  reply  should  be  made :  "  If  this  money  is 
to  be  raised,  according  to  the  gos^^el  rule,  which  requires 
every  one  to  give  as  he  has  prospered,  it  would  probably 
require  some  such  division  as  this :  that  one  shall  give  one 
hundred  dollars,  and  two  fifty  each,  and  three  twenty-five 
each,  and  ten  ten  each,  and  seventy-five  one  dollar  each." 
The  application  of  this  principle,  that  those  whose  surplus 
is  large  should  expect  to  contribute  much  77iore,  in  ^rofor- 
tion  to  their  incomes^  than  those  whose  surplus  is  small, 
should  be  faithfully  made  by  the  Christian  pastor. 


SOCIKTIES    AND   CHUKCH   CONTIMBUTIONS  375 

The  othei-  fact  is  that  every])0(ly  ought  to  give  some- 
thiJig.  Tlie  diligent,  persistent  effort  to  secure  from  every 
member  of  the  chiircli,  rich  or  poor,  okl  or  young,  male  or 
female,  some  offering  for  every  cause  is  the  pastor's  clear 
obligation.  Most  of  our  Protestant  cliurclies  fail  in  this 
respect.  A  very  large  proportion  of  the  members  of  the 
church  liohl  themselves  excused  from  contributing  either 
to  the  current  expenses  of  the  church,  or  to  its  missionary 
funds.  Even  when  a  church  is  to  be  built,  the  proportion 
of  the  names  of  the  membership  found  on  the  subscription 
list  is  apt  to  be  very  small.  Against  this  tendency  an 
organized  and  patient  effort  should  be  directed.  Those 
who  can  give  but  little  ought  not  to  be  permitted  to  lose 
the  reward  of  the  giver.  It  is  essential  to  their  growth  in 
grace  that  they  exercise  themselves  in  this  grace  also. 
And  the  aggregate  of  these  small  offerings  would  be  con- 
siderable. We  Avant,  for  all  our  charities,  larger  gifts 
from  those  who  are  able  to  give  liberally,  but  we  want 
also  the  small  gifts  which  might  be  bestowed  by  those  who 
are  now  giving  nothing.  Many  an  enterprise  now  languish- 
ing Avould  find  its  resources  abundant  if  these  gifts  could 
be  secured.  The  mites  of  the  million  would  furnish  to 
our  benevolent  operations  a  motive  power  which  we  can- 
not afford  to  lose.  Consider  how  great  are  the  resources 
of  the  Roman  Catholic  Church,  drawn  veiy  largely  from 
the  wages  of  day  laborers  and  servant-maids.  These  rills, 
if  we  can  combine  them,  will  cause  the  stream  of  our 
charities  to  flow  with  an  ample  flood. 

These  considerations  will  enable  us  to  deal  with  the 
question  of  systematic  and  proportionate  giving.  That 
tlie  pastor  should  seek  to  guide  his  people  towards  some 
intelligent  and  systematic  use  of  their  income,  in  the  way 
of  benevolent  contributions,  is  reasonable.  Giving  is  an 
important  part  of  Christian  service,  and  it  ought  to  be 
done  thoughtfully,  —  not  from  erratic  inii^ulse,  but  from 
sober  reason.  That  the  giver  should  carefully  consider 
how  large  a  portion  of  his  income  he  can  set  apart  for  gifts 
to  missionary  and  charitable  purposes,  and  that  he  should 
endeavor  sacredly  to  devote  to  these  purposes  the  money 


376        CHRISTIAN   PASTOR    AND   WORKING   CHURCH 

thus  set  apart,  is  good  doctrine  wliicli  the  pastor  may 
wisely  enforce.  But  the  giving  should  be  proportionate 
to  ability  and  not  according  to  any  fixed  percentage.  The 
doctrine  of  the  tithe  is  not  applicable  to  Christian  giving. 
There  are  those  who  ought  not  to  give  so  much  as  a  tenth 
of  their  income  to  such  purposes ;  and  there  are  those  who 
ought,  perhaps,  to  give  nine-tenths  of  it.  Insistence  upon 
the  titlie  is  apt  to  obscure  the  Christian  principle :  "  Every 
man  according  to  his  several  ability."  Tlie  Jewish  rule  is 
not  the  Christian  rule,  and  should  not  be  appealed  to  in 
Christian  instruction. 

The  methods  of  gathering  these  offerings  of  the  church 
greatly  vary.  In  some  congregations  the  plate  or  basket 
collections  for  each  cause  are  relied  on,  notice  of  the  col- 
lection being  given  on  the  previous  Sunday.  In  such 
cases  only  a  portion  of  the  congregation  is  offered  the 
opportunity  of  contributing,  for  a  large  percentage  of  the 
members  will  be  absent  on  any  given  Sunday.  In  some 
churches  collections  for  benevolent  purposes  are  taken 
every  Sunday,  and  either  a  certain  number  of  Sundays  are 
set  apart  to  each  object,  or  else  the  entire  amount  collected 
is  divided  periodically,  according  to  some  ratio  agreed 
upon,  among  the  several  objects  to  which  the  church  con- 
tributes. This  plan  is  practicable  in  the  churches  which 
do  not  need  to  take  collections  for  their  own  current 
expenses.  It  would,  doubtless,  be  far  better  if  the  entire 
revenues  of  the  church  could  be  provided  by  other  means, 
so  that  the  church  collections  might  be  wholly  given  to 
the  purposes  of  benevolence. 

By  some  churches  the  attempt  is  made  to  secure,  at  the 
beginning  of  the  year,  pledges  to  each  of  the  causes  to  be 
presented  to  the  church.  The  pledge  card  is  returned  to 
the  clerk  of  the  church,  who  keeps  an  account  with  each 
member  pledging,  and  a  duplicate  is  retained  by  the  mem- 
ber to  keep  him  in  mind  of  his  promise.  In  some  churches, 
the  parish  is  geographically  divided  into  districts,  and 
collectors  are  sent  to  every  parishioner's  house  to  receive 
the  offerings  of  the  inmates.  In  some  churches  the  mails 
are  used  to  remind  the  members  of  the  coming  offering. 


•      SOCIETIES   AND   CHUKCII    CONTRIBUTIONS  377 

111  an  envelope,  iuldiessed  to  eaeli  person  or  each  family, 
are  enclosed  a  smaller  envelope  and  any  leaflet  or  other 
literature  illustrating  the  object  for  which  the  offering-  is 
taken.  A  printed  note  from  the  pastor  shovdd  also  be 
enclosed,  making  further  explanation  and  requesting  that 
the  gift  be  enclosed  in  the  small  envelope,  sealed,  and 
brought  or  sent  to  the  church  on  the  next  Sunday.  This 
method  renders  it  tolerably  sure  that  every  one  will  have 
an  opportunity  of  making  an  offering. 

Every  church  must  determine  for  itself  what  method 
it  will  employ  in  gathering  its  benevolent  offerings,  but 
the  subject  is  one  that  should  not  be  too  lightly  disposed 
of.  Much  depends  on  the  adoption  of  the  best  method, 
and  the  best  is  not  likely  to  be  the  easiest.  The  church 
ought  to  be  Avilling  to  take  pains  and  trouble  in  putting 
the  opportunity  of  giving  before  every  one  of  its  members. 
And  the  pastor  should  feel  that  it  rests  with  him  to  secure 
the  adoption  of  plans  by  which  this  work  will  be  done, 
and  to  fill  the  whole  enterprise  with  his  own  courage  and 
enthusiasm. 


CHAPTER   XVn 

REVIVALS   AND   REVIVALISM 

A  QUESTION  which  must  deeply  affect  the  welfare  and 
even  the  character  of  the  local  church  respects  the  method 
on  which  it  will  chiefly  rely  for  the  increase  of  its  mem- 
bership. Two  principal  methods  may  be  said  to  be  in  use 
among  Protestant  churches  —  that  of  catechetical  instruc- 
tion, of  which  the  Lutheran  Church  gives  us  perhaps  the 
strongest  example,  and  that  of  revivalism,  on  which  several 
other  churches  mainly  depend.  Both  methods  have  been 
traced  back  to  the  beginnings  of  Christianity  and  even  to 
the  ancient  Judaism.  No  less  an  authority  than  Matthew 
Arnold  tells  us  that  we  may  read  in  the  Old  Testament  of 
a  great  "religious  revival  in  Hebrew  religion,  under 
Samson  and  Samuel,  and  how  by  degrees  Judaism  grew  in 
spirituality,  and  the  age  of  ecstasy  and  the  Witch  of 
Endor  gave  place  to  the  prophets  of  the  eighth  century, 
conscious  of  a  real  inner  call." 

So,  too,  under  Hezekiah,  and  under  Josiah,  and  in  the 
time  of  Ezra,  religious  movements  occurred  which  are 
described  by  the  same  writer  as  religious  revivals.^  It  will 
be  observed,  however,  that  these  were  events  which  occurred 
at  long  intervals.  There  appears  to  be  no  provision  in  the 
Hebrew  scheme  of  religion  for  a  revival  every  winter. 
When  by  the  invasion  of  luxury,  or  formality,  or  heathen- 
ism, the  heart  of  the  Church  had  grown  cold,  and  its  altars 
were  neglected  and  its  rites  corrupted,  there  sometimes 
came  to  the  people  an  influence  that  aroused  them,  from 
their  degeneracy  and  led  them  back  to  their  allegiance  to 
the  God  of  their  fathers.  It  might  be  some  national  dis- 
aster, it  might  be  the  voice  of  a  proj^het  or  the  decree  of 
a  godly  king  that  awakened  them ;  but  the  revival,  in  all 

^  See  God  and  The  Bible,  chap,  iv.,  sec.  iii. 


i;fa'i\als  and  kevivalism  379 

these  cases,  consisted  in  the  recognition  by  the  whole 
i  "^ople  that  they  liad  departed  from  the  service  of  the 
living  (rod,  and  that  they  ought  to  forsake  their  idolatries 
and  return  to  Him.  It  was  not  an  effort,  on  the  part  of 
the  (Ihurch,  to  increase  its  memhership,  l)y  calling  in  those 
who  were  without  its  i)ale;  it  was  a  reformation  of  the 
Church  itself. 

The  remarkable  event  which  took  place  at  Jerusalem  on 
the  day  of  Pentecost  is  often  called  a  revival.  But  this 
was  the  result  of  the  enforcement  by  the  word  of  the 
a2)ostles  and  the  spirit  of  God,  upon  the  minds  of  a  great 
multitude  of  people,  of  the  truth  that  Jesus  of  Nazareth, 
whom  they  had  crucified,  was  the  Messiah  for  whom  they 
had  so  long  been  waiting.  Most  of  these  men  and  women 
had  known  Jesus  and  had  been  inclined  to  believe  on  him 
and  follow  him.  His  blameless  life  and  his  marvellous 
teachings  had  appealed  to  their  reason  and  their  affection: 
probably  they  had  been  in  the  multitude  that  led  him  in 
triumph  into  Jerusalem  from  the  Mount  of  Olives,  shouting, 
"  Hosanna,  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord!"  This  enthusiasm  of  theirs  was  sincere  enough; 
like  the  two  disciples  that  were  walking  to  Emmaus,  they 
were  trusting  that  it  was  he  who  should  redeem  Israel. 
But  when  Jesus  suffered  himself  to  be  apprehended  by 
the  Sanhedrin,  and,  when,  unresistingly,  he  was  led  aAvay 
from  Pilate  to  be  crucified,  their  faith  in  him  was  gone ; 
he  could  be  nothing  but  an  impostor.  The  testimony  of 
the  apostles  at  Pentecost,  uncontradicted  by  the  authorities, 
that  he  had  risen  from  the  dead  and  ascended  into  heaven, 
—  with  the  full  revelation  of  the  fact  that  his  was  a  spiritual 
and  not  a  temporal  kingdom,  —  threw  a  new  light  upon 
his  character;  and  Avith  bitter  contrition  the  multitude 
accepted  as  their  Lord  and  King  him  whom  upon  the 
cross,  in  their  unspiritual  blindness,  they  had  denied  and 
forsaken. 

But  the  psychological  experience  of  these  thousands  on 
the  day  of  Pentecost  must  have  been  altogether  different 
from  that  of  those  who  are  appealed  to  in  a  modern  revival 
meeting.     These    were   not   irreligious    men;    the    record 


380        CHRISTIAN   PASTOR    AND   WORKING   CHURCH 

distinctly  says  that  they  were  ''devout  men."  They  Avere 
not  men  wlio  had  rejected  a  King  whom  they  knew  to  be 
divine,  because  of  a  moral  unwillingness  on  their  part  to 
submit  their  lives  to  his  gentle  reign.  They  had  turned 
away  from  him  sadly,  and  no  doubt  resentfully,  because 
he  did  not  fill  their  conception  of  Messiahship.  He  had 
not  proved  to  be  the  kind  of  Deliverer  for  whom  they  had 
been  taught  to  look.  It  was  necessary  that  their  intel- 
lectual conception  of  the  Christ  should  be  transformed. 
This  was  what  happened  at  Pentecost.  The  fact  of  the 
resurrection  convinced  them  that  Jesus  of  Nazareth  was 
the  Messiah.  Probably  no  fact  less  significant  would  have 
changed  their  minds.  When  they  were  once  assured  that 
this  Jesus  Avas  their  long-expected  Deliverer,  they  were 
Avilling  at  once  to  be  baptized  into  his  name. 

This  is  not  the  condition  of  the  multitude  that  listens 
to  the  revivalist's  appeals  in  a  Christian  church  of  the 
nineteenth  century.  There  is  no  uncertainty  in  their 
niinds  respecting  the  character  of  Christ;  most  of  them 
believe  all  that  the  preacher  believes  concerning  him ;  they 
refuse  to  accept  Christ  as  Lord  because  they  do  not  Avish 
to  folloAV  him  in  the  ways  of  consecrated  service.  The 
revival  Avhicli  brought  the  three  thousand  at  Jerusalem  to 
acknoAvledge  Jesus  Christ  as  the  true  Messiah  involved  a 
very  different  intellectual  and  spiritual  process  from  that 
Avhich  is  described  as  conversion  in  modern  CA^angelical 
churches.  It  is  not,  therefore,  legitimate  to  argue  from 
Pentecost  to  a  modern  revi\^al  of  religion.  The  tAA^o 
events  are  not  of  the  same  nature.  And  it  is  doubtful 
Avhether  any  close  analogies  can  be  found  in  Biblical  his- 
tory for  that  Avhich  is  best  knoAvn,  in  modern  Christen- 
dom, as  a  revival. 

This  is  not,  however,  decisive  as  against  the  modern 
revival.  The  Church  has  developed  many  ucaa^  methods ; 
life  will  create  its  OAvn  forms ;  the  anxiety  of  the  apologists 
to  trace  all  good  institutions  back  to  apostolic  or  patri- 
archal models  is  quite  superfluous.  The  modern  revival 
may  not  have  been  knoAAii  to  Hezekiah  or  Ezra,  to  Peter 
or  Paul,  and  may  still  be  a  A'^ery  good  thing.     The  ques- 


i: i:\i\Ai.s  AND  Ki:\'i\ALisM  381 

tion  is  not  wlietlicr  it  is  old,  but  wlit'tlior  it  is  good.  And, 
tj  put  the  ciisc  more  precisely,  the  real  cpiestion  is  whether 
the  Church  should  mainly  depend  for  its  growth  upon 
revival  methods,  or  upon  the  method  of  instruction  and 
nurture.  In  his  treatise  on  Christiau  Nurture  Dr.  Bushnell 
thus  states  the  case :  — 

"  There  are  two  principal  modes  by  which  the  kingdom 
of  God  among  men  may  be,  and  is  to  be  extended.  One 
is  by  the  process  of  conversion,  and  the  other  by  that  of 
family  propagation;  one  by  gaining  over  to  the  side  of 
faith  and  [)iety,  the  other  by  the  populating  force  of  faith 
and  piety  themselves.  The  former  is  the  grand  idea  that 
has  taken  possession  of  the  churches  of  our  times,  —  they 
are  going  to  convert  the  world.  They  have  taken  hold  of 
the  promise,  which  so  many  of  the  prophets  have  given 
out,  of  a  time  when  the  reign  of  Christ  shall  be  universal, 
extending  to  all  nations  and  peoples ;  and  the  expectation 
is  that,  by  preaching  Christ  to  all  the  nations,  they  will 
finally  convert  them  and  bring  them  over  into  the  gospel 
fold.  Meantime  very  much  less,  or  almost  nothing,  is 
made  of  the  other  method,  viz.,  that  of  Christian  popu- 
lation. Indeed,  as  we  are  now  looking  at  religion,  or 
religious  character  and  experience,  we  can  hardly  find  a 
place  for  any  such  thought  as  a  possible  reproduction  thus 
of  parental  character  and  grace  in  children.  They  must 
come  in  by  choice,  on  their  own  account;  they  must  be 
converted  over  from  an  outside  life  that  has  grown  to 
maturity  in  sin.  Are  they  not  individuals  ?  and  how  are 
they  to  be  initiated  into  any  good  by  inheritance  and  before 
choice  ?  It  is  as  if  they  Avere  all  so  many  ]\Ielchisedecs  in 
their  religious  nature,  only  not  righteous  at  all,  —  without 
father,  without  mother,  without  descent.  Descent  brings 
them  nothing.  Born  of  faith,  and  bosomed  in  it,  and 
nurtured  by  it,  still  there  is  yet  to  be  no  faith  begotten  in 
them,  nor  so  much  as  a  contagion  even  of  faith  to  be 
caught  in  their  garments.  What  I  propose,  at  the  present 
time,  is  to  restore,  if  possible,  a  juster  impression  of  this 
great  subject;  to  show  that  conversion  over  to  the  Church 
is  not  the  only  way  of  increase;  that  God  ordains  a  laAV  of 


382        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

population  in  it  as  truly  as  lie  does  in  an  earthly  kingdom, 
or  colony,  and  by  this  increase  from  within,  quite  as  much 
as  by  conversion  from  without,  designs  to  give  it,  finally, 
the  complete  dominion  promised.  "^ 

In  the  book  from  which  these  words  are  taken,  this 
great  teacher  sought  to  turn  the  thought  of  the  Church 
away  from  her  almost  exclusive  trust  in  revivalistic 
methods,  which,  as  it  seemed  to  him,  were  greatly  weaken- 
ing her  life,  toward  the  less  demonstrative  ways  of  Chris- 
tian education,  not  only  in  the  Church,  but  also  and  more 
especially  in  the  home.  The  fact  was  pointed  out  that  the 
Church,  in  many  of  its  branches,  had  come  to  rely,  almost 
wholly,  on  the  revival  system,  for  the  replenishment  of  its 
membership  and  the  invigoration  of  its  life.  Additions 
to  its  numbers,  except  as  the  fruit  of  revivals,  there  were, 
in  these  denominations,  almost  none :  between  these  peri- 
odic awakenings  the  stream  of  its  activities  flowed  slug- 
gishly: the  converting  grace  was  only  looked  for  in  the 
revival  season.  This  complete  reliance  upon  revivalism 
had  led  to  the  practical  abandonment  of  the  quieter 
methods.  Children  were  trained  for  Christian  discipleship 
neither  in  the  Church  nor  in  the  home,  nor  was  it  expected 
that  they  would  be  quietly  led  into  the  ways  of  Christian 
service :  they  were  to  be  swept  into  the  Church  on  some 
flood  of  excitement  in  the  time  of  a  revival.  The  manner 
in  which  the  conduct  of  Christian  parents  is  affected  by 
this  expectation  is  described  by  Dr.   Bushnell :  — 

"  They  believe  in  what  are  called  revivals  of  religion, 
and  have  a  great  opinion  of  them  as  being,  in  a  very 
special  sense,  the  converting  times  of  the  gospel.  They 
bring  up  their  children,  therefore,  not  for  conversion 
exactly,  but,  what  is  less  dogmatic  and  formal,  for  the 
converting  times.  And  this  they  think  is  even  more 
evangelical  and  spiritual  because  it  is  more  practical; 
though,  in  fact,  much  looser,  and  connected  commonly 
with  even  greater  defections  from  parental  duty  and  fidel- 
ity. To  bring  up  a  family  for  revivals  of  religion  requires, 
alas!  about  the  smallest  possible  amount  of  consistency 

1  Christian  Nurture,  pp.  195-197. 


KEVIVALS    AND    KKVIVAI.ISM  383 

and  Christian  assidiiit}-.     No  matter  what  opinion  may  be 
hehl  of  such  times,  or  of  their  inherent  value  and  propriety 
as  pertaining  to  the  genuine  economy  of  the  gospel,  any 
one  can  see  that  Christian  parents  may  very  easily  roll  off 
a  great  part  of  their  responsil)ilities,   and  comfort   them- 
selves in  utter  vanity  and  worldliness  of  life,  by  just  hold- 
ing it  as  a  principal  hope  for  their  children,  that  they  are 
to  be  tinally  taken  up  and  rescued  from  sin  by  revivals  of 
religion.     As  it  costs  much  to  be  steadily  and  uniformly 
spiritual,  how  agreeable  the  hope  that  gales  of  the  Spirit 
will  come  to  make  amends  for  their  conscious  defections ! 
If  they  do  not  maintain  the  unworldly  and  heavenly  spirit, 
so  as  to  make  it  the  element  of  life  in  their  house,  God 
will  some  time  have  his  day  of  power  in  the  community, 
and  they  piously  hope  that  their  children  will  then  be  con- 
verted to  Christ.     So  they  fall  into  a  key  of  expectation 
that  permits,   for  the  present,  modes  of  life  and  conduct 
which   they   cannot   quite   approve.     They  go   after  the 
world  with  an  eagerness  which  they  expect  by  and  by  to 
check,  or  possibly,  for  the  time,  to  repent  of.     The  family 
prayers  grow  cold  and  formal,  and  are  often  intermitted. 
The  tempers  are  earthly,  coarse,    violent.     Discipline  is 
ministered  in  anger,  not  in  love.     The  children  are  lec- 
tured, scolded,  scorched  by  fiery  words.     The  plans  are  all 
for  money,  show,    position,   not  for  the   more  sacred  and 
higher  interests  of  character.     The  conversation  is  unchari- 
table, harsh,  malignant,  an  effusion  of  spleen,  a  tirade,  a 
taking   down   of   supposed   worth   and   character  by  low 
imputations  and  carping  criticisms.     In  this  kind  of  ele- 
ment the  children  are  to  have  their  growth  and  nurture, 
but  the  parents  piously  hope  that  there  will  some  time  be 
a  revival  of  religion,  and  that  so  God  will  mercifully  make 
up  what  they  conceive  to  be  only  the  natural  infirmity  of 
their  lives.     Finally  the  hoped-for  day  arrives,  and  there 
begins  to  be  a  remarkable  and  strange  piety  in  the  house. 
The  father  chokes  almost  in  his  prayer,  showing  that  he 
really  prays  with  a  meaning!     The  mother,  conscious  that 
things  have  not  been  going  rightly  with  the  children,  and 
seeing  man}-  frightful  signs  of  their  certain  ruin  at  hand, 


384        CHIilSTIAN   PASTOK   AND   WORKING    CHURCH 

warns  them,  even  weeping,  of  the  imj^ending  dangers  by 
which  she  is  so  greatly  distressed  on  their  account;  add- 
ing also  bitter  confessions  of  fault  in  herself.  The  chil- 
dren stare,  of  course,  not  knowing  what  strange  thing  has 
come !  They  cannot  be  unaffected ;  perhaps  they  seem  to 
be  converted,  perhaps  not.  In  many  cases  it  makes  little 
difference  which ;  for  if  all  this  new  piety  in  the  house  is 
to  burn  out  in  a  few  days,  and  the  old  regimen  of  worldli- 
ness  and  sin  to  return,  it  will  be  wonderful  if  they  are  not 
converted  back  again  to  be  only  just  as  neglectful,  in  the 
matter  of  Christian  living,  as  they  were  brought  up  to  be. 
Any  scheme  of  nurture  that  brings  up  children  thus  for 
revivals  of  religion  is  .a  virtual  abuse  and  cruelty.  And  it 
is  none  the  less  cruel  that  some  pious-looking  pretexts  are 
cunningly  blended  Avith  it.  Instead  of  that  steady,  forma- 
tive, new-creating  power  that  ought  to  be  exerted  by  holi- 
ness in  the  house,  it  looks  to  campaigns  of  force  that  really 
dispense  Avith  holiness,  and  it  results  that  all  the  best  ends 
of  Christian  nurture  are  practically  lost.''^ 

It  must  be  admitted  that  this  picture  is  quite  too  real- 
istic; and  that,  under  the  prevalence  of  the  revival  system, 
the  normal  methods  of  Christian  nurture  have  been  sadly 
neglected,  both  in  the  Church  and  in  the  home.  The 
effect,  both  upon  the  Church  and  upon  the  home,  of  this 
too  exclusive  reliance  upon  the  revival  system,  has  un- 
doubtedly been  disastrous.  The  life  of  many  of  the 
churches  has  thus  come  to  be  a  constant  succession  of 
floods  and  droughts,  of  chills  and  fever.  Between  stagna- 
tion and  excitement  they  are  all  the  while  vibrating. 
Sometimes  they  are  on  the  heights  of  religious  faith  and 
fervor;  oftener  they  are  in  the  depths  of  discouragement 
and  fruitlessness.  The  influence  affecting  them  appears 
to  be  malarial.  The  periodicity  of  heats  and  rigors  is  not 
a  sign  of  health. 

Yet  this  is  the  state  of  things  for  which,  in  many 
churches,  systematic  provision  is  made.  It  seems  to  be 
expected  that  the  church  will  either  be  on  the  heights  or 
in  the  depths.     There  is  a  certain  time  of  year  when  it  is 

1  Pages  77-79. 


REVIVALS    AND    REVIVALISM  385 

on  tlie  pinnacle  of  emotional  excitement,  —  when  its  assem- 
blies are  scenes  of  the  most  boisterous  enthusiasm;  when 
the  cries  and  sliouts  and  passionate  appeals  of  its  wor- 
shi[)pers  evince  a  perFervid  zeal ;  and  there  are  other  times 

—  much  more  extended  and  continuous,  it  must  be  admitted 

—  when  the  flame  of  holy  love  burns  low  in  the  candle- 
stick; when  there  is  only  a  small  attendance  upon  public 
worship;  when  the  earnestness  of  prayer  and  exhortation 
appears  to  be  sinuilated  or  forced  rather  than  spontaneous, 

—  pumped  up,  as  it  were,  out  of  a  dry  Avell;  and  when  the 
most  frequent  word  of  the  prayer-room  is  a  word  of  cen- 
sure or  complaint  because  of  the  coldness  of  the  times. 
These  reactions  are  part  of  the  history  of  a  good  many 
Christian  churches,  —  indeed  they  may  be  said  to  consti- 
tute their  history.  It  is  easy  to  see  that  the  one  of  these 
conditions  is  the  natural  consequence  of  the  other.  It  is 
no  more  strange  nor  unaccountable  than  sleep  folloAving 
muscular  exhaustion,  or  low  tide  following  high  tide. 
Just  as  long  as  men  live  in  bodies  and  in  their  present 
environment  so  long  will  abnormal  excitement  on  any  sub- 
ject be  followed  by  unwonted  indifference  to  that  subject ; 
and  excessive  exertion  on  behalf  of  it  give  place  to  undue 
neglect.  The  law  of  stimulants  is  well  known.  When 
any  organism  is  whipped  up  to  unnatural  activity,  it  will 
inevitably  flag  when  the  goad  ceases  to  be  applied.  This 
law  holds  good  of  a  religious  society  as  w^ell  as  of  a 
human  body. 

Wlien  the  drunkard  is  in  the  depression  following  his 
debauch,  he  is  not  apt  to  seek  the  right  remedy.  If  he 
would  content  himself  with  nourishing  and  stimulating 
food  and  soothing  potions  by  which  he  might  gradually 
regain  steadiness  of  nerve  and  strength  of  body,  it  would 
be  well  with  him.  But  this  he  does  not  choose  to  do. 
To  regain  the  safe  levels  of  sobriety  and  health  is  not 
what  occurs  to  him ;  he  wants  to  go  back  to  those  giddy 
heights  of  inebriated  hilarity  from  which  he  plunged  into 
this  al)yss.  He  will  return  to  his  cups.  That  is  his 
notion  of  the  proper  remedy  for  his  dismal  condition. 
And  there  is  something  very  like  unto  this  in  the  experi- 

25 


386         CHRISTIAK  PASTOR   AND   WORKING   CHURCH 

ence  of  some  of  our  churches.  During  the  long  period 
when  the  church  is  in  the  depths,  and  the  air  of  the 
prayer-meeting  is  full  of  jeremiades,  and  the  mourners  are 
going  about  the  streets,  there  is  not  much  thought  of  try- 
ing to  rise  to  a  condition  of  moderate  activity,  a  condition 
that  can  be  sustained;  of  taking  a  pace  that  can  be  held, 
and  holding  it;  the  only  thought  is  of  climbing  to  the 
heights  again,  —  of  getting  another  start  in  that  break-neck 
gait  which  must  end  in  collapse  and  prostration. 

So  long  as  the  churches  of  this  country  are  subject  to 
malarial  influences  of  this  kind,  their  usefulness  will  be 
limited.  It  is  highly  desirable  that  a  conception  of  the 
religious  life  which  is  much  less  hysterical  and  emotional 
should  prevail  in  many  sections  of  the  Church. 

Doubtless,  these  churches  may  often  feel  that  their  life 
is  far  less  vigorous  and  fruitful  than  it  ought  to  be.  If 
they  are  not  in  the  depths,  they  know  that  they  are  far 
below  the  level  of  earnest  fidelity  and  consecrated  zeal  on 
which  they  ought  to  be  living.  How  to  get  out  of  their 
present  low  condition  into  a  safer  and  healthier  and  hap- 
pier one  is  a  problem  that  often  confronts  them.  They 
ought  not  be  content  to  stay  where  they  are ;  if  their  faith 
is  feeble  and  their  life  is  low  and  their  gains  are  few,  they 
ought  to  bestir  themselves:  but  how  shall  they  escape, 
and  whither?  A  man  who  awakes  in  the  morning  and 
finds  the  mercury  in  his  house  down  to  freezing  point, 
does  not  wish  to  live  in  this  temperature ;  he  cannot.  But 
what  shall  he  do  to  raise  it  ?  He  might  set  the  house  on 
fire :  that  would  accomplish  the  result,  but  it  might  not  be 
the  best  way.  Another  way  would  be  to  build  good  fires 
in  the  fire-places  and  keep  them  burning  steadily.  Prob- 
ably that  would  make  the  house  comfortable  after  a  little. 
This  method  might  not  be  so  expeditious  or  so  exciting 
as  the  other,  but  on  the  whole  it  would  be  more  judicious. 
And  it  would  seem  that  there  must  be  a  better  method  of 
delivering  a  church  from  a  condition  of  low  tempera- 
ture than  by  applying  to  it  the  torch  of  high-pressure 
revivalism. 

But  not  only  is  the  life  of  the  Church  unhealthily  affected 


REVIVALS    AND   KEVIVALLSM  387 

by  a  too  exclusive  rcliiince  upon  the  reviviilistic  methods, 
there  is  also,  as  has  been  suggested,  a  serious  loss  in  the 
neglect  of  those  quieter  methods  of  nurture  and  training, 
out  of  which  such  important  gains  might  come.  That 
chapter  of  Dr.  Bushneirs  from  which  quotations  have 
already  been  made  is  entitled  "The  Out-Populating 
Power  of  the  Christian  Stock."  liis  ai'gument  is  that  if 
the  Church  simply  holds  its  own^  its  growth  will  be  rapid, 
even  phenomenal.  If  the  children  of  Christian  families 
are  kept  in  the  Church  and  trained  for  efficient  service,  if 
tlie  organic  life  of  the  Church  is  as  vigorous  as  it  ought  to 
be,  its  own  law  of  natural  increase  will  speedily  put  it  in 
possession  of  the  world. 

"  In  this  view  it  is  to  be  expected,  as  the  life  of  Chris- 
tian piety  becomes  more  extended  in  the  earth,  and  the 
spirit  of  God  obtains  a  living  power,  in  the  successive 
generations,  more  and  more  complete,  that  finally  the  race 
itself  will  be  so  thoroughly  regenerated  as  to  have  a  genu- 
inely populating  power  in  faith  and  godliness.  By  a  kind 
of  ante-natal  and  post-natal  nurture  coml)ined,  the  new- 
born generations  will  be  started  into  Christian  piety,  and 
the  world  itself  over-populated  and  taken  possession  of 
by  a  truly  sanctified  stock.  This  I  conceive  to  be  the 
expectation  of  Christianity.  Not  that  the  bad  heritage  of 
depravity  will  cease,  but  that  the  second  Adam  will  get 
into  power  with  the  first,  and  be  entered  seminally  into 
the  same  great  process  of  propagated  life.  And  this  ful- 
fils that  primal  desire  of  the  world's  Creator  and  Father, 
of  which  the  prophet  speaks  — '  That  he  might  have  a 
godly  seed.'  "^ 

It  may  be  objected  that  piety  is  a  matter  of  individual 
choice.  The  answer  is  that  the  same  is  true  of  sin. 
"Many  of  us  have  no  difficult}^  in  saying  that  mankind  are 
born  sinners.  They  may  just  as  truly  and  properly  be 
born  saints  —  it  requires  the  self-active'power  to  be  just  as 
far  developed  to  commit  sin  as  it  does  to  choose  obedi- 
ence. "^  The  organic  tendency  to  holiness  may  be  as  posi- 
tive as  the  organic  tendency  to  evil.     And  the  Scriptures 

1  Christian  Nurture,  p.  205.  2  Ibid.,  p.  197. 


388        CHRISTIAN   PASTOR   AND   WORiaNG   CHURCH 

everywhere  assume  that  this  mighty  force  of  heredity  will 
be  employed  by  the  Church  in  transmitting  the  forces  of 
righteousness.  It  is  needful,  indeed,  that  the  Church  and 
the  Christian  home  shall  be  ready  to  take  the  children, 
thus  predisposed  to  the  acceptance  of  Christ,  and  give 
them  a  godly  nurture,  surrounding  them  with  the  influ- 
ences w^iich  shall  cherish  and  not  extinguish  the-  good 
tendencies  which  they  have  inherited,  and  lead  them 
toward  the  voluntary  choice  of  Christ  and  his  service. 
This  expectation  rests  upon  the  doctrine  of  the  Immanent, 
Christ.  "  What  higher  ground  of  supernaturalism  can  be 
taken,"  demands  this  prophet,  "than  that  which  supposes 
a  capacity  in  the  Incarnate  Word  and  sanctified  Spirit  to 
penetrate  our  fallen  nature,  at  a  point  so  deep  as  to  cover 
the  whole  spread  of  the  fall,  and  be  a  grace  of  life,  travel- 
ling outward  from  the  earliest,  most  latent  germs  of  our 
human  development."^  If  the  saving  grace  of  God  does 
enter  thus  into  the  very  sources  of  our  life,  and  is  to  be 
found  working  there  to  regenerate  and  sanctify,  there  is 
surely  great  hope  for  us,  when  we  seek  to  work  out  our 
own  salvation,  and  to  guide  the  children  committed  to 
our  charge  into  the  ways  of  life.  The  Church  thus  sanc- 
tified in  its  life  and  entering  with  intelligent  purpose  into 
the  great  plans  of  God  for  its  redemption  would  become 
"the  great  populating  motherhood  of  the  world. "^ 

The  manner  in  which  this  may  come  to  pass  is  outlined 
in  a  luminous  passage  of  the  volume  under  our  considera- 
tion. In  a  regenerated  society  the  tides  of  health  and 
ph3^sical  vigor  will  be  stronger  than  elsewhere.  The 
debilitating  effects  of  vice  and  extravagance  will  be 
minimized,  and  the  energies  of  life  will  be  reinforced. 
Physical  vigor  will  give  the  master}^  of  the  physical  con- 
ditions of  life,  and  "  the  wealth  accruing  is  power  in  every 
direction,  power  in  production,  enterprise,  education, 
colonization,  influence,  and  consequent  popular  increase.  "^ 
Intellectual  development  is  the  natural  fruit  of  such  con- 
ditions ;  for  the  great  thoughts  of  God  which  the  Christian 


1   Christian  Nurture,  p.  205. 
2  Ibid.,  p.  206.  ^  II 


Ibid.,  p.  211. 


REVWALS    AND    REVIVALISM  389 

fiiith  makes  fiiiniliiir  not  only  purify  tlie  hetirt  but  stiniu- 
liite  the  re;i«i)niiii;'  powei-s  ami  n'ivo  win^s  to  the  imaj^iiia- 
tion.  Thu8  the  great  tact  of  the  expansion  of  Christemlom, 
to  which  reference  was  made  in  a  tormer  clia[)ter,  is  siH'u 
to  be  the  natural  outcome  of  tiie  princi[)le  of  life  which 
Christianity  ccmimnnicates.  It  is  in  the  nature  of  the 
leaven  to  leaven  the  whole  lump.  '*  These  great  popuhi- 
tions  of  Christendom,  what  are  they  doing  but  throwing 
out  their  colonies  on  ever;y  side,  and  populating  themselves, 
if  I  may  so  speak,  into  the  possession  of  all  countries  and 
climes?  By  this  doom  of  hicrease,  the  stone  that  was  cut 
out  without  hands  shows  itself  to  be  a  very  peciUiar  stone, 
namely,  a  growing  stone,  that  is  fast  becoming  a  great 
mountain,  and  preparing,  as  the  vision  shows,  to  till  the 
whole  earth."  ^ 

This  does  not  mean  that  we  have  no  evangelistic  work 
to  do;  it  only  means  that  we  are  not  to  under-cstimate  the 
natural  fruits  of  Christian  nurture,  and  the  gains  that 
must  come  to  us  from  simply  recognizing  the  normal  hiw 
of  increase.  In  a  high  and  true  sense  we  may  expect  to 
see  the  principle  of  natural  selection  working  to  secure 
the  triumph  of  Christianity.  That,  in  fact,  is  what  we  do 
see,  in  the  marvellous  progress  of  Christian  civilization. 

If  the  signiticance  of  these  great  ti-uths  could  oidy  be 
apprehended  by  the  churches,  it  is  probable  that  we  should 
see  some  wcmdert'id  gains  in  the  next  century.  If  tlie 
churches  were  all  to  put  their  chief  reliance  on  mctliods 
less  dramatic  ami  spectacular,  but  more  in  harmony  with 
all  the  great  economies  of  nature,  there  is  reason  to 
believe  that  such  an  accession  of  strength  would  come  to 
them  as  would  make  the  promise  of  the  speedy  triumph  of 
the  king(U)m  tar  easier  to  believe. 

It  will  be  said,  however,  that  the  revival  system  is  so 
thoroughly  intrenched  in  the  churches  which  have  employed 
it  that  it  will  be  next  to  impossible  to  su[)plant  it.  More- 
over, it  will  be  urged,  it  is  even  securing  a  strong  footing 
in  some  of  the  sacerdotal  churches:  tiic  Hij^h  Aiiulicuns 
are  resorting  to  "missions,"  and  the  l*aulist  Kathei*s  among 

^   ChiisUan  yuituie,  p.  J 13. 


390        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

the  Roman  Catholics  undertake  a  service  not  dissimilar 
to  that  of  the  travelling  evangelists  of  the  Protestant 
churches.  All  , these  things  show,  it  will  be  argued,  that 
revival  measures  meet  a  recognized  need  of  the  Church, 
and  that  some  provision  must  be  made  for  work  of  this 
kind  in  connection  with  the  churches.  If  the  Church 
must  cherish  and  nurture  its  own  children,  it  has  also  a 
message  for  those  who  are  without  its  pale.  Its  commis- 
sion is  "(ro  and  preach!"  Not  only  to  those  of  its  own 
household,  but  to  those  who  are  in  the  highways  and  hedges 
it  is  sent,  with  the  good  tidings.  It  must  be  not  only  a 
teaching  but  a  converting  Church.  And  in  order  that  it 
may  do  this  work  efficiently,  it  must  learn  how  to  concen- 
trate its  energies  upon  it,  and  to  marshal  in  forces  for  its 
accomplishment. 

In  all  this  is  truth  which  must  not  be  forgotten.  The 
work  that  is  done  through  what  are  known  as  revival 
measures  is  work  that  cannot  be  left  undone.  The  two 
kinds  of  activity  which  we  are  considering  must  go  on 
together.  The  question  before  us  is  really  one  of  propor- 
tion. The  converting  agencies  cannot  be  neglected;  the 
question  is  whether  they  shall  have  the  I'elative  importance 
now  often  given  to  them,  and  whether  the  work  of  church 
and  household  nurture  should  not  have  the  highest  place. 
Is  the  church  which  makes  the  latter  a  secondary  interest 
likely  to  preserve  its  spiritual  health?  The  Anglican 
churches,  which  have  long  relied  almost  exclusively  upon 
the  intensive  method,  have  lately  been  constrained  to  take 
up  the  work  of  the  "missioner,"  and  to  organize  a  vigorous 
campaign  of  evangelization.  They  have  felt  the  deficiency 
of  their  method,  and  are  seeking  to  supply  it.  Would 
not  the  same  wisdom  compel  the  churches  which  have 
been  resting  wholly  on  the  revival  ij^stem  to  revise  their 
programme  and  devote  themselves  with  equal  zeal  to  the 
work  of  teaching  and  training? 

The  idea  which  underlies  revivalism  is  that  of  a  certain 
fluctuation  in  the  movements  of  spiritual  influence.  It  is 
supposed  that  the  converting  grace  of  God  is  sometimes 
present  in  the  community  in  far  greater  fulness  tlian  at 


REVIVALS    AND   REVIVALISM  391 

other  times;  that  he  is  sometimes  ready  and  sometimes 
reluctant  to  aid  us  in  our  efforts  to  lu-iiig  men  to  a  knowl- 
edge of  the  truth.  Concerning  all  this  we  hear  many 
statements  which  evince  crude  notions  of  the  divine  good- 
ness. It  is  necessary  for  the  faithful  pastor  to  disabuse 
the  minds  of  his  people  of  such  quaint  superstitions.  Let 
him  not  hesitate  to  preach,  with  all  positiveness,  the  doc- 
trine of  the  divine  onniipresence.  And  let  him  make  it 
clear  that  omnipresence  is  a  spiritual  fact  not  less  than  a 
physical  fact.  That  God's  power  is  everywhere  in  Nature 
men  easily  believe;  but  it  is  more  difficult  for  some  to 
comprehend  that  as  a  Spirit  he  is  no  less  pervasive  and 
constant  in  his  operations.  They  would  never  think  of 
praying  that  God  would  come  to  the  scene  of  their  daily 
labor  and  give  cohesion  to  the  particles  of  matter  or 
chemical  affinity  to  its  atoms,  or  actinic  force  to  the  rays 
of  the  sun ;  they  would  never  be  heard  lamenting  that  the 
law  of  gravitation  had  ceased  to  operate  in  the  city  of 
their  residence,  or  praying  that  the  power  of  God,  as 
manifested  in  gravitation,  might  be  displayed  in  their 
neighborhood  as  wonderfully  as  it  had  been  displayed  in 
other  neighborhoods:  yet  they  do  often  lament  that  the 
spiritual  influences  of  God  have  departed,  and  pray  that 
they  may  be  restored.  It  might  be  supposed  that  no  such 
conception  could  occupy  the  minds  of  Christian  disciples, 
but  it  will  be  found  that  notions  of  this  kind  do  prevail  to 
a  considerable  extent.  To  remove  this  misconception  is 
part  of  the  duty  of  the  Christian  teacher.  He  must  make 
it  clear  that  no  such  literal  separation  of  God's  spirit  from 
man  can  be  conceived  of.  It  can  be  no  more  true  that  his 
spirit  is  withdrawn  from  human  lives,  than  that  liis  power 
is  withdrawn  from  the  natural  systems  by  which  our 
bodies  are  sustained.  God  is  not  less  constant  in  his 
ministrations  to  the  souls  of  men  than  to  their  bodies. 
The  doctrine  of  his  omnipresence  is  sadly  mutilated  when 
we  make  it  apply  only  to  physical  nature  and  exclude  it 
from  tlie  spiritual  world. 

When,  therefore,  we  hear  the  prophet  saying,  "  Seek  ye 
the  Lord  while  he  may  be  found,  call  ye  upon  him  while 


392        CHRISTIAN   P4ST0E    AND    WORKING   CHURCH 

he  is  near,"  ^  we  must  be  ready  at  once  to  admit  that  these 
Avords  are  not  to  be  taken  as  literal  statements  of  his 
relation  to  us.  Yet  there  is  a  truth  of  experience  to  which 
these  words  conform.  Like  many  other  words  of  Scripture 
and  of  common  speech,  they  put  the  subjective  for  the 
objective.  We  speak  of  a  room  as  cheerful,  meaning  that 
we  are  cheerful  while  we  occupy  it.  We  talk  of  a  dizzy 
height,  attributing  to  the  place  our  sensations.  And  thus 
it  often  happens  that,  so  far  as  our  consciousness  is  con- 
cerned, God  is  nearer  to  us  at  some  times  than  at  other 
times. 

There  may  be  various  reasons  for  this.  The  environ- 
ment, the  spiritual  atmosphere,  may  be  clearer  at  some 
times  than  at  others.  The  hills  of  the  distant  horizon 
seem  much  nearer  on  one  day  than,  on  another.  Some- 
times clouds  hide  them  from  our  sight:  sometimes  in  the 
autumn  haze  they  are  very  dim;  we  can  hardly  tell 
whether  they  are  mountains  or  clouds :  sometimes  in  the 
clear  air  of  a  winter  morning  they  appear  to  draw  near: 
we  can  almost  individualize  the  trees  in  the  horizon  line. 
It  is  undeniable  that  our  personal  experience  of  the  divine 
presence  is  subject  to  variations  not  unlike  these.  There 
are  hours  and  days  when  our  sense  of  his  existence  and 
of  our  relation  to  him  is  comparatively  dim  and  unreal: 
and  there  are  hours  and  days  when  the  thought  of  him 
impresses  us,  and  when  all  things  remind  us  of  him. 
This  is  not  because  he  is  really  nearer  at  one  time  than 
at  another,  but  because  something  in  ourselves  or  in  our 
surroundings  renders  communication  with  him  more 
direct  at  some  times  than  at  others.  The  earth  is  nearer 
to  the  sun  when  it  is  winter  in  the  northern  hemisphere 
than  when  it  is  summer,  but  it  seems  farther  off,  because 
the  rays  of  the  sun  strike  it  obliquely  in  the  winter  and 
directly  in  the  summer.  And  in  like  manner  there  are 
times  when  the  plane  of  our  lives  is  turned  away  from  the 
Sun  of  Righteousness,  so  that  we  do  not  receive  the  direct 
rays  of  his  light  and  love ;  and  other  times  Avhen  our  lives 
are  turned  toward  him  and  our  atmosphere  is  as  full  of  his 

1  Isa.  Iv.  6. 


REVIVALS   AND   REVIVALISM  393 

influence  as  is  the  iiir  in  June  of  the  sun's  life-giving 
power.  It  is  very  important  that  we  should  know  that 
these  vicissitudes  in  our  experience  are  not  due  to  any 
fitfulness  of  the  (liver  of  all  good:  Avith  him  "there  can 
be  no  variation,  neither  shadow  that  is  cast  by  turning."  ^ 
But  it  is  also  reasonable  that  we  should  make  the  most  of 
the  flood- tides  of  our  experience.  If,  in  some  hours  or 
seasons,  we  are  more  conscious  than  at  others  of  the 
presence  of  the  divine  influence  in  our  lives,  it  is  then 
that  we  should  press  into  the  audience  chamber  and  make 
known  to  him  our  requests. 

Sometimes  the  social  conditions  are  such  that  there  is 
unusual  readiness  on  the  part  of  those  not  known  as  dis- 
ciples to  consider  the  claims  of  God  upon  their  lives.  It 
is  not  necessary  to  enter  into  any  discussion  of  the  causes 
which  produce  these  social  conditions.  Doubtless  they 
are  much  less  recondite  than  they  are  sometimes  supposed 
to  be.  But  no  matter  what  may  be  the  causes,  the  effects 
are  notable,  and  they  ought  to  be  wisely  used.  The  sun 
is  no  nearer  in  June  than  in  December,  but  June  and  not 
January  is  harvest  time. 

"  Seasons  of  refreshing  from  the  presence  of  the  Lord  "  ^ 
will  come,  therefore,  to  every  faithful  church.  It  will  not 
be  true  of  any  church  which  sets  before  itself  the  true 
ideal  of  life  and  work  that  its  activities  will  always  move 
upon  one  dead  level.  While  it  goes  about  its  work  cheer- 
fully and  patiently,  seasons  of  unwonted  interest  and 
enjo3anent  will  supervene;  truth  will  be  borne  in  upon 
the  minds  of  disciples  with  unwonted  power;  they  Avill 
feel  new  delight  in  their  devotions  and  new  zeal  in  their 
labors :  their  hearts  will  burn  within  them  as  they  journey 
in  the  common  paths  of  daily  experience  and  tlie  quicken- 
ing influence  of  the  divine  Spirit  will  be  felt  in  all  their 
assemblies.  Such  times  of  refreshing  do  come  to  all 
faithful  companies  of  Christian  laborers;  there  are  hours 
when  the  Kingdom  of  God  seems  to  be  very  near  to  them. 
Such  visitations  as  these,  which  occur  to  those  who  are 
patiently  doing  their  Master's  work,  difl'er  widely  from  the 

1  James  i.  17.  -  Acts  iii.  19. 


394        CHRISTIAN   PASTOR   AND   WORiaNG   CHURCH 

custom-made  excitements  into  which  some  disciples  are 
wont  periodically  to  lash  themselves.  When  they  come 
we  may  well  regard  them  as  seasons  for  renewing  our 
vigilance  and  increasing  our  diligence.  How  to  use  such 
seasons  wisely,  when  they  come,  is  one  of  the  practical 
questions  that  test  the  judgment  of  the  Christian  minister. 
"The  church,"  says  a  wise  pastor,  "should  welcome  these 
periodic  revival  occasions  when  they  come  naturally,  as 
affording  it  a  special  opportunity  for  its  proper  work. 
Sometimes,  indeed,  these  occasions  have  been  abused  by 
ignorant  and  unwise  leaders.  Sometimes  they  have  used 
exaggerated  statements  of  doctrines  or  gross  sensationalism 
to  stampede  men  into  the  kingdom  of  heaven  under  a 
panic  of  fear  or  through  the  common  impulse  of  the  crowd. 
The  result  is  an  explosion  of  passional  excitement  rather 
than  a  genuine  arousing  of  the  religious  nature.  And  the 
reaction  that  follows  such  a  spurious  work  brings  a  deep 
distaste  for  religion  and  a  greater  unwillingness  to  listen 
to  its  appeals  and  engage  in  its  duties.  We  need  to  be  on 
our  guard  against  any  such  misuse  of  the  opportunity."^ 

As  a  rule  it  will  be  well,  when  such  tides  of  religious 
feeling  sweep  through  the  congregation,  to  keep  the  ordi- 
nary activities  of  the  church  moving  steadily  forward, 
without  any  great  change  in  methods.  Some  greater 
frequency  of  public  services  may  be  advisable,  but  even 
here  moderation  is  wise.  It  is  not  good  to  permit  the 
impression  to  obtain  that  this  new  earnestness  is  the  effect 
of  some  special  measures  employed,  or  inseparable  from 
them.  It  ought  to  be  evident  that  the  heightened  relig- 
ious feeling  can  find  ample  expression  in  the  ordinary 
services  of  the  church,  and  in  the  common  round  of  daily 
duties.  In  his  work  on  the  Theory  of  Preaching^  Professor 
Austin  Phelps  gives  useful  counsel  on  this  subject: 

"  The  tendency  of  popular  religious  excitement  to  morbid 
growths  is  proportioned  to  the  insignificance  of  the  execu- 
tive action  to  which  it  is  directed.  Neither  nature  nor 
grace  in  normal  action  fosters  profound  agitations  of  con- 
science about  petty  things.     Make  such  things  the  centre 

1  Rev.  C.  H.  Richards,  in  Parish  Problems,  pp.  312,  313. 


KEVIVALS   AND   REVIVALTSM  395 

of  intense  convictions  of  conscience,  and  you  inevitably 
create  religious  distortions.  The  prick  of  a  needle  in  the 
spinal  marrow  may  make  a  child  a  hunchback  for  life.  So 
let  an  awakened  conscience  be  penetrated  deeply  concern- 
ing action  which  is  not  significant  of  character,  and  its 
working  becomes  diseased.  The  penetration  results  in 
ulceration.  Therefore  it  is  always  the  aim  of  a  wise 
preacher  in  a  revival  to  guide  the  current,  and,  still  more 
carefully,  a  torrent  of  quickened  emotion,  as  soon  as  pos- 
sible into  the  even  tenor  of  life's  ordinary  duties.  The 
specialty  of  a  revival  of  religion  in  itself  is  not  a  desirable 
thing.  The  sooner  it  ceases  to  be  exceptional,  and  flows 
into  life's  common  channel  of  interests,  the  better.  Relig- 
ious excitement  has  no  value  any  further  than  it  can  be 
utilized  in  the  sanctifying  of  common  life.  All  conver- 
sions, until  they  receive  the  test  of  real  life,  are  of  the 
nature  of  death-bed  repentance  in  this  respect,  that  they 
have  not  been  subjected  to  the  divinely  appointed  disci* 
pline  of  religious  character.  Hence  it  is  seldom,  if  ever, 
wise  to  suspend  for  any  long  time  the  common  routine  of 
life,  because  of  the  presence  of  the  Holy  Ghost  in  regener- 
ating power.  We  can  devise  no  better  means  of  moral 
discipline.  We  dislocate  the  divine  plan,  if  we  displace 
that  in  the  attempt  to  improve  upon  it."  ^ 

Professor  Phelps  calls  attention  also  to  the  fact  that  the 
machinery  of  the  revival,  —  the  anxious  seat,  the  inquiry 
meeting,  the  rising  for  prayer,  the  public  confession,  the 
street  singing,  are  apt  to  absorb  the  popular  thought.  For 
this  reason  it  is  highly  important  that  special  instrumen- 
talities of  all  sorts  be  sparingly  employed.  The  tendency 
is  strong  to  identify  the  spiritual  influences  with  the 
methods  used  in  giving  them  effect.  The  sacramentalism 
which  attributes  spiritual  effects  to  physical  causes  is  not 
confined  to  the  sacerdotal  systems.  Precisely  the  same 
thing  widely  prevails  in  the  churches  which  depend  on  the 
revival  system.  The  use  of  certain  expedients  comes  to  be 
regarded  as  indispensable  to  the  action  of  the  converting 
grace  of  God.     Intelligent  pastors  have  testified  that  the 

1  Page  553. 


396         CHRISTIAN  PASTOR   AND    WORKING   CHURCH 

piety  of  a  candidate  for  menil)ership  in  their  churches  was 
greatly  discredited  in  the  opinion  of  the  church  if  he  did 
not  come  in  by  way  of  the  "  anxious  seat "  or  the  "  mourner's 
bench."  To  go  through  these  particular  motions  seems  to 
many  disciples  almost  the  sine  qua  non  of  conversion. 
The  outward  act  is  in  their  minds  as  much  an  ojpits  operatum 
as  is  the  administration  of  the  sacrament  in  the  mind  of  a 
Roman  Catholic.  When  things  have  come  to  this  pass 
the  abolition  of  the  usage  is  the  only  way  of  safety.  A 
distinguished  American  revivalist  of  a  former  generation, 
the  Rev.  Dr.  Kirk,  speaks  thus  of  the  evils  which  may 
spring  from  emphasizing  mere  methods :  — 

"  Inquirers  easily  substitute  the  mechanical  act  for  the 
spiritual  step  that  leads  to  the  Saviour.  I  have  known 
leaders  to  become  so  earnest  in  urging  to  this  bodily 
exercise,  that  it  seemed  to  me  certain  that  some  of  those 
thus  urged  would  lose  sight  of  the  spiritual  objects  which 
are  the  only  real  magnet  to  draw  the  life  into  new  chan- 
nels, while  their  attention  was  engrossed  with  the  outward. 
And  when  they  yield  to  this  urgency  there  is  some  danger 
they  may  substitute  the  outward  act  for  the  faith  which 
saves,  dejDcnding  on  the  measure  instead  of  Christ.  The 
leader  is  often  placed  in  a  very  undesirable  position.  He 
has  undertaken  a  public  contest  with  the  inquirers ;  and  I 
have  seen  one  become  angry  because  he  was  foiled  in  it. 
This  can  be  avoided,  however,  by  simply  making  the 
offer,  and  not  undertaking  to  urge-  the  step.  The  inquirer 
sometimes  is  hardened  by  his  resistance  to  the  minister; 
so  that  he  more  easily  resists  the  Spirit  of  God.  His 
success  in  the  contest  with  God's  servant  emboldens  him. 
The  attention  of  the  Church  becomes  diverted  from  the 
mercy-seat,  to  watch  the  success  of  this  measure,  with 
mixed  emotions  of  true  zeal,  curiosity,  and  a  party 
spirit."  1 

The  first  condition  of  healthy  growth  in  a  season  of  this 
kind  is  entire  freedom  from  all  these  mechanical  devices. 
"Where  the  Spirit  of  the  Lord  is,  there  is  liberty."  Ste- 
reotyped methods  are  not  the  sign  of  his  presence.     His 

1  The  Supernatural  Factor  in  Revivals,  p.  199. 


RKVIVALS    AND   KKVIVALISM  397 

maiiitestatioii  will   he  as  hva  unci  various  as  is  the  reve- 
lation of  the  spirit  of  beauty  in  the  natural  world. 

Whetlier  tlu^  assistance  of  a  professional  evangelist 
should  he  called  in  is  a  question  on  which  wise  pastors 
differ.  'I'lie  fresh  voice  and  the  new  way  of  presenting 
the  truth  are  sometimes  effectual:  undoubtedly  tlie  evan- 
gelist may  reach  some  whom  the  pastor  has  failed,  to 
influence.  There  are  evangelists  so  sane  and  prudent 
that  they  might  be  safely  trusted  in  any  congregation. 
But,  as  a  rule,  it  is  better  for  the  pastor  to  keep  the  work 
in  his  own  hands.  The  different  methods  of  presentation 
may  be  helpful  to  some,  but  they  Avill  be  distracting  to 
others,  and  doctrinal  difficulties  are  often  suggested  by  the 
homiletical  divergence  of  the  evangelist  from  the  pastor. 
There  are  few  evangelists  who  do  not  introduce  more  or 
less  of  revivalistic  machinery;  and  the  increase  of  this  is 
always  to  be  deprecated.  The  presence  of  the  evangelist 
is  itself  something  exceptional :  the  tendency  will  be  strong 
to  identify  the  unusual  interest  with  him,  and  to  imagine 
that  when  he  departs  the  work  is  at  an  end.  On  the 
whole,  therefore,  the  results  are  apt  to  be  better  if  the 
pastor  goes  quietly  forward  with  his  work,  making  no 
more  changes  than  he  must  in  the  ordinary  appointments 
of  the  church,  and  turning  the  rising  current  of  faith  and 
love  into  the  regular  channels  of  church  service.  The 
only  purpose  of  such  a  revival,  so  far  as  the  church  is 
concerned,  is  to  replenish  all  its  normal  activities. 

In  services  which  are  chiefly  intended  for  the  conver- 
sion of  men,  it  is  usually  assumed  that  some  method 
should  be  employed  to  secure  the  decision  of  those  to 
whom  the  invitation  of  the  gospel  is  addressed,  and  to 
obtain  the  confession  of  their  purpose  to  begin  the  life  of  a 
disciple.  The  duty  of  some  public  expression  of  this 
purpose  is  often  enforced  by  our  Lord  and  his  apostles: 
and  it  seems  rational  that  some  way  should  be  devised  of 
ascertaining  Avhether  those  who  hear  the  appeal  of  the 
preacher  are  inclined  to  respond  to  it.  There  is  sometimes 
a  singular  lack  of  definiteness  and  practicality  in  our 
evangelistic  efforts:  we  fire  into  the  flock  and   make  no 


398        CHRISTIAN   rASTOR    AND   WORKING   CHURCH 

effort  to  ascertain  whether  any  shot  has  taken  effect.  In 
special  evangelistic  services  an  attempt  is  made  to  supply 
this  deficiency.  Sometimes  those  who  are  inclined  to 
accept  the  gospel  offer  are  asked  to  stand  up  in  the  con- 
gregation, or  to  raise  their  hands:  sometimes  they  are 
invited  to  remain,  after  the  public  service,  for  conversa- 
tion with  the  minister:  sometimes,  as  we  have  seen,  they 
are  called  forward  to  kneel  at  the  altar  of  the  church. 
No  method  can  be  prescribed  for  the  accomplishment  of 
this  purpose,  and'  it  is  not  necessary  that  any  of  those 
ordinarily  employed  should  be  unqualifiedly  condemned. 
The  character  of  the  congregation  appealed  to,  and  the 
usage  of  the  church  will  Largely  determine  the  method. 
One  or  two  cautions  are  needful.  The  appeal  should 
never  be  made  in  such  a  way  as  to  embarrass  those  who 
for  any  reason  may  not  wish  to  respond  to  it,  or  to  put 
them  in  a  false  position.  When  a  minister  asks  all  who 
are  already  Christians  to  rise  and  remain  standing,  and 
then  asks  those  who  wish  to  become  Christians  to  rise  with 
them,  attention  is  sharply  called  to  the  few  who  remain 
sitting.  They  are  put  in  the  attitude  of  saying  that  they 
do  not  wish  to  become  the  disciples  of  Christ.  This  may 
not  at  all  represent  their  real  feeling.  They  simply  do 
not  wish  to  express  their  desire  publicly;  and  they  may 
have  good  reasons  for  this  hesitation.  Any  method  of 
calling  for  public  expression  which  embarrasses  those  who 
do  not  answer  to  the  call  is  always  to  be  avoided.  It  is 
better  to  say,  "If  there  are  any  who  would  like  to  make 
known  their  desire  to  be  Christians,  let  them  rise." 

There  are  always  some  who  are  touched  by  the  appeal 
and  inclined  to  commit  themselves,  but  who  shrink  at  the 
outset  from  any  such  public  proclamation  of  their  purpose 
as  is  involved  in  standing  up  in  the  congregation.  Some 
zealous  evangelists  insist  that  such  scruples  should  not  be 
respected,  and  that  those  who  cannot  accept  this  invitation 
are  not  to  be  regarded  as  sincere  in  their  purpose.  But 
he  who  does  not  quench  the  smoking  flax  is  ready  to 
recognize  the  most  timid  and  halting  resolution.  And  it 
is  well,  if  such  confessions  are  called  for,  to  provide  some 


REV1\'ALS   AND   REVIVALISM  399 

means  by  which  every  one  who  desires  to  do  so  may 
signify  his  wish  to  begin  a  better  life.  A  simple  device  is 
the  distribution  of  plain  cards  to  all  members  of  the  con- 
gregation. Tlie  cards  may  be  handed  to  them  as  they 
come  in.  At  the  close  of  the  service,  the  minister  may 
ask  all  those  who  are  present  to  write  their  names  upon 
the  cards:  those  who  are  already  members  of  the  church 
to  signify  that  fact  by  a  cross  under  tlie  name ;  those  who 
are  not,  but  who  are  willing  to  enter  the  way  of  the  dis- 
ciple, to  write  under  the  name  the  word  "Yes,"  —  adding 
their  address  if  they  would  like  to  receive  a  call  from  him. 
Upon  the  cards  thus  collected  he  may  find  the  names  of 
some  who  have  accepted  the  gospel  invitation  and  with 
whom  he  may  put  himself  in  communication.  All  this 
is  done  with  the  utmost  decorum ;  there  is  no  invasion  of 
any  pei*sonality ;  there  is  no  excitement;  the  choice  is 
quietly  made  and  registered  and  the  first  step  is  taken  in 
the  Christian  way. 

The  pastor  should  also  invite  any  who  may  wish  to 
speak  with  him  to  tarry  after  the  service :  and  he  will  do 
well  to  appoint  an  hour  during  the  day  when  those  who 
desire  conversation  with  him  may  call  upon  him. 

Respecting  all  these  matters  of  detail  it  must  be  said, 
however,  that  they  must  never  be  stereotyped,  and  that 
the  pastor  must  exercise  his  own  judgment  freely  in  adapt- 
ing his  methods  to  the  needs  of  his  congregation. 

It  has  been  assumed,  in  this  discussion,  that  "  times  of 
refreshing  "  would  come  to  the  faithful  church;  and  that 
it  is  the  duty  of  the  church  to  expect  them,  and  be  ready 
to  make  the  most  of  them  when  they  come,  but  not  to 
attempt,  by  any  artificial  means,  to  w'ork  them  up.  But 
may  it  not  be  well  to  devote  certain  portions  of  eveiy  year 
to  special  services?  The  Roman  Catholic  and  Anglican 
churches  observe  the  Lenten  season  in  this  manner;  there 
are  then  daily  services  in  the  churches,  social  engage- 
ments are  fewer  than  is  usual,  and  the  interests  of  the 
religious  life  are  made  the  uppermost  subject  of  thought. 
Is  not  this  observance,  on  the  whole,  a  salutary  one  ?  Is 
it  not  well  to  concentrate  our  thought  and  desire,  in  this 


400        CHRISTIAN   ]*4ST0R   AND   WORKING   CHURCH 

manner,  upon  the  things  that  so  deeply  concern  our  peace? 
Might  not  all  the  churches  appropriately  choose  this 
season,  or  some  portion  of  it,  for  daily  service?  There 
seems  to  be  some  tendency  in  this  direction,  and  it  may 
well  be  encouraged.  A  period  favorable  to  special  relig- 
ious services,  says  an  experienced  pastor,  "is  the  Lenten 
season,  when  abstention  from  gayety  and  pleasure  on  the 
part  of  a  large  portion  of  the  Christians  would  induce 
social  quiet  and  thoughtfulness,  which  is  peculiarly  suited 
to  the  introduction  of  religious  themes.  The  attention  of 
men  is  more  readily  arrested  then :  there  are  fewer  diver- 
sions to  distract  their  thoughts  when  once  turned  to  these 
momentous  questions,  and  the  sacred  and  touching  events 
in  the  life  of  our  Saviour  which  are  associated  with  the 
observance  of  this  season  make  it  a  particularly  fitting  and 
impressive  time  for  evangelistic  meetings.  The  very  days 
speak  of  penitence,  of  consecration,  and  of  grateful  devo- 
tion to  Christ."^  If  such  meetings  should  result  in  the 
deepening  of  the  life  of  the  church,  conversions  would 
surely  be  the  fruit  of  them. 

^  Rev.  Charles  H.  Richards,  in  Pm-ish  Prohlems,  p.  314. 


CPIAPTER   XVIII 

THE    INSTITUTIONAL   CHURCH 

Thk  adjective  wliicli  stands  at  the  head  of  this  chapter 
is  neitlier  apt  nor  convenient  ;  its  signilicance  does  not 
appear ;  but  it  has  been  applied  to  a  type  of  religious  organ- 
ization which  is  becoming  frequent,  and  there  seems  to  be 
no  other  term  to  take  its  place.  The  church  which  is 
described  as  "  institutional  "  is  one  which  adds  to  the  ordi- 
nary features  of  church  life  a  number  of  appliances  not 
commonly  regarded  as  ecclesiastical,  —  such  as  gymnasia, 
reading  rooms,  amusement  rooms,  and  class  rooms  for  in- 
struction in  science  or  literature  or  music  or  ai't  or  useful 
industries.  The  distinction  is  not  easily  applied,  for  many 
churches  that  do  not  claim  the  name  have  some  such  fea- 
tures in  their  work :  indeed  there  are  few  vigorous 
churches  in  the  larger  towns  and  cities  Avhich  do  not 
employ  some  of  the  methods  indicated  above.  It  is  true, 
however,  that  quite  a  number  of  churches  in  America  have 
recently  made  extensive  provision  for  the  introduction  of 
these  methods  ;  and  it  is  to  those  churches  which  put  a 
strong  emphasis  upon  instrumentalities  of  this  nature  that 
the  term  "  institutional "  is  familiarly  applied.  "  It  relates," 
says  one  authority,  "  to  that  form  of  city  mission  work 
which  adds  certain  appliances  to  the  ordinary  functions  of 
the  local  church,  that  adapt  the  church  work  better  to  the 
youth  of  the  neighborhood  and  the  families  of  working  men. 
The  building  is  an  every-day  house.  The  work  is  social 
and  educational,  and  helpful  to  the  poor :  it  is  diverting, 
amusing,  as  well  as  keenly  evangelistic.  Its  evening  ser- 
vices are  so  manipulated  as  to  reach  the  classes  to  which 
the  church  ministers.     It  is  a  church  in  which  the  versa- 

26 


402        CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

tility  of  the  pastor  and  his  associates,  and  their  knack  at 
catching  the  crowd  count  for  more  than  in  staid  family 
churches,  where  good  preaching,  systematic  edification,  and 
certain  routine  pastoral  activities  are  most  in  demand."  ^ 

It  must  be  said,  however,  that  sensational  preaching  is 
not  a  peculiarity  of  this  type  of  church :  churches  which 
admit  no  novelties  of  method  are  quite  as  apt  to  resort  to 
this.  The  pastors  of  the  churches  best  known  as  "  insti- 
tutional "  in  the  United  States  are  not,  as  a  rule,  sensa- 
tional preachers :  most  of  them  are  as  dignified  and 
decorous  in  their  pulpit  work  as  any  one  could  desire. 

A  brief  description  of  the  kinds  of  work  attempted  by 
these  churches  will  bring  the  matter  clearly  into  view. 
The  Berkeley  Temple,  of  Boston,  under  Congregational 
auspices,  was  one  of  the  first  churches  to  undertake  what 
is  known  as  institutional  work,  and  its  methods  are  thus 
described : 

"  It  started  out  with  the  idea  of  evangelizing  the  non- 
church-going  community,  rather  than  merely  edifying  the 
habitual  church-goer,  and  in  place  of  the  ordinary  rou- 
tine of  parochial  visitation,  and  occasional  special  services 
to  reach  the  impenitent,  the  pastoral  force  was  to  be  first 
of  all  evangelistic  in  its  methods  of  work. 

"  The  building  itself  was  made  an  open-door  church, 
with  daily  ministrations  ;  a  business  house,  in  spiritual 
business.  The  attention  of  non-church-going  people  was 
attracted  at  once  by  popular  lectures  and  concerts.  By  a 
Dorcas  try  Superintendent,  three  hundred  young  women 
were  gathered,  for  whom  reading  rooms  were  opened,  and 
twenty  evening  classes.  Young  men's  reading  rooms, 
gymnasium,  lyceum  work,  and  evening  classes  were  opened, 
a  Boys'  Brigade  organized ;  a  sewing  school  and  a  kinder- 
garten provided ;  and  thirty-seven  gatherings,  comprising 
from  eight  to  twelve  thousand  people  every  week,  have 
utilized  the  Berkeley  Temple  building.  There  is  a  relief 
department  for  the  poor,  rescue  work  for  fallen  women, 
and  a  temperance  guild  of  two  hundred  reformed  men. 
"  It  is  in  its  new  environment  one  of  the  most  highly 

1  Triumphs  of  the  Cross,  p.  540. 


THK    INSTITUTIONAL   CHUItCH  403 

organized  and  t'llicient  institutions;  fully  armed  at  every 
point,  and  intensely  alive  si)iritually.  In  seven  years  the 
church  membership  has  increased  from  three  hundred  to 
more  than  a  thousand."  ^ 

Students  from  neighboring  theological  seminaries  have 
taken  large  part  in  the  work  of  this  church.  With  such 
assistance  it  has  been  found  possible  to  establish  an  ''  In- 
stitute of  Applied  Christianity,"  Avitli  a  well  organized 
teaching  force  and  a  regular  course  of  study. 

Grace  Church,  or  The  Temple,  in  Philadelphia,  is  a 
Baptist  institution  of  far  larger  ambitions.  This  church, 
beginning  in  a  small  mission,  in  the  outskirts  of  the  city, 
has  taken  on  one  kind  of  work  after  another  until  its  scope 
is  now  wider  than  that  of  any  other  similar  organization. 
The  membership  of  the  church  is  now  about  twenty-five 
hundred,  with  regular  congregations  of  from  four  to  five 
thousand,  of  whom  many  hundreds  are  devoting  much  of 
their  leisure  time  to  charitable  and  evangelistic  work. 
One  striking  outcome  of  this  work  is  a  college  thus  de- 
scribed by  the  pastor : 

"  Beginning  with  seven  young  men  who  wished  to  study 
for  the  ministry,  these  attracted  others,  and  the  new  class 
still  others.  Teachers  were  added  as  the  need  developed. 
New  studies  were  introduced,  as  demanded,  until  now  a 
full  College  Corporation,  chartered  by  the  State  and  inde- 
pendent of  the  church,  gives  instruction  directly  and  in- 
directly to  about  thirty-five  hundred  students.  The  courses 
include  a  full  college  course,  a  college  preparatory  and 
business  courses,  a  professional  course,  a  School  of  Christian 
Religion,  a  musical  department,  a  special  department  in 
practical  instruction  connected  \vith  mechanics,  household 
science,  and  the  useful  arts.  The  new  building  just  dedi- 
cated, together  with  the  halls  in  different  parts  of  the  city  of 
Philadelphia,  have  been  so  arranged  as  to  take  six  thousand 
students  at  the  opening  of  the  fall  term.  These  students 
are  from  all  classes  of  society,  but  most  largely  from  the 
working  classes,  who  would  have  no  opportunity  to  secure 
such  instruction   unless  permitted  to  study  in  their  spare 

1  Triumphs  of  the  Cross,  pp.  536,  537. 


404         CHRISTIAN   PASTOR    AND    WORKING    CHURCH 

hours  and  to  go  for  recitation  at  the  hours  most  convenient 
for  them,  day  or  evening."  ^ 

Another  remarkable  outgrowth  of  this  work  is  the  Hos- 
pital, located  in  a  neighborhood  where  no  provision  had 
been  made  for  the  care  of  the  sick.  It  began  with  four 
beds,  and  the  number  has  increased  to  twenty-one,  now 
housed  with  a  dispensary  in  a  building  owned  by  the  church. 
These  beds  are  usually  full  the  year  round  with  accident 
cases  ;  sometimes  the  dispensary  and  the  yard  adjoining 
are  crowded  with  afflicted  persons  waiting  for  medical  or 
surgical  assistance.  The  church  regards  this  part  of  its 
work  as  only  just  begun,  and  looks  for  a  larger  building 
and  a  work  of  medical  visitation  which  shall  cover  the 
entire  city. 

Of  organizations  connected  with  this  church  there  are 
mentioned  seven  Christian  Endeavor  Societies,  the  Boys' 
Brigade,  the  Young  Women's  Christian  Association,  the 
Yomig  Men's  Association,  the  Business  Men's  Union, 
the  Ladies'  Aid  Societ}^,  the  College  Athletic  Associa- 
tion, the  Great  Chorus,  the  King's  Daughters  and  King's 
Sons,  the  Gymnasium,  the  Sunday  Schools,  the  Sanitarium, 
the  Society  for  furnishing  work  for  the  homeless  poor,  the 
Home  for  Young  Women,  the  Girls'  Lamp  and  Lilies  Bene- 
volent Society,  the  Young  Men's  Congress,  and  the  Literary 
Societies.  The  seven  reading  rooms  are  said  to  be  over-full 
in  the  evenings.  There  are  four  assistant  pastors  besides 
the  dean  of  the  college  and  the  hospital  chaplain.  Eighteen 
deacons  divide  among  them  the  parochial  charities.  The 
field  covered  by  this  single  church  of  Jesus  Christ  is  ex- 
ceeding broad. 

The  Jersey  City  Tabernacle  is  located  in  a  very  unprom- 
ising section  of  that  city.  The  licensed  saloons  in  the 
vicinity  number  about  three  hundred  to  the  square  mile, 
and  there  are  unnumbered  groceries  where  liquor  is  sold, 
and  a  full  supply  of  houses  of  prostitution,  pooling  shops 
and  gambling  places.  On  one  side  of  the  Tabernacle,  in 
its  immediate  neighborhood,  is  the  Canal  Boat  Basin,  with 
a  shifting  population  of  extremely  low  character ;  docks, 

1   Triumphs  of  the  Cross,  pp.  534,  535. 


THK    INSTITUTIONAL   CHUKCH  405 

freight  yiuds  and  liictorics  loriii  the  eiivironineiit  in  other 
directions. 

The  first  addition  to  the  appliances  of  this  church  was  a 
bowling  alley  :  this  proved  so  usefiii  that  the  wisdom  of 
providing  wliolesome  anuisenients  for  the  people  of  the 
vicinity  was  justilied.  A  People's  Palace  has  been  built 
adjoining  the  church,  in  which  are  billiard  tables,  a  room 
for  dramatic  entertainments,  a  swimming  tank,  and  a  gym- 
nasium. More  than  a  score  of  indoor  games  of  various 
kinds  attract  the  boys,  and  there  is  a  four-acre  lot  adjoining 
for  out-door  sports.  There  are  lecture  courses,  popular 
entertainments,  an  employment  bureau,  a  Chautauqua 
circle,  a  Christian  Endeavor  Society,  and  a  cooking  class 
and  a  dressmaking  class  for  the  girls.  Six  hundred  boys 
are  attached  to  the  Tabernacle  :  there  is  a  Boys'  Brigade 
and  a  carpenters'  shop.^ 

The  churches  tlius  described  are  known  as  "  institu- 
tional ; "  others,  bearing  the  same  designation,  and  doing 
the  same  kind  of  work,  are  found  in  Cleveland,  Detroit, 
Milwaukee,  and  several  other  American  cities.  Other 
churches,  not  thus  designated,  are  performing  the  same 
kind  of  work.  The  largest  and  richest  Episcopal  church  in 
America,  Trinity  Parish,  in  New  York,  with  eight  chapels, 
a  total  membership  of  6488  communicants,  and  4377  pupils 
in  its  Sunday-schools,  includes  in  its  machinery  of  service 
relief  societies,  employment  bureaux,  industrial  training 
schools,  a  number  of  societies  for  men,  and  clubs  for  all 
ages.  Its  educational  equipment  comprises  ten  day  and 
night  schools  with  1043  scholars  and  1357  jMipils  in  the 
industrial  schools. 

Grace  Church  in  the  same  city,  to  which  an  endowment 
of  S350,000  has  been  given  by  a  benevolent  parishioner, 
divides  its  work  into  twelve  departments  :  ''  The  Religious 
Instruction  of  the  Young,  having  eleven  hundred  in  the 
Sunday-schools ;  Missions  at  Home  and  Abroad  ;  Indus- 
trial Education,  with  six  hundred  pupils ;  Industrial 
Employment ;  The  Care  of  the  Sick  and  Needy ;  The  Care 
of  Little   Children ;    The   Visitation    of   Neighborhoods ; 

1  The  Triumphs  of  the  Ci'oss,  p.  525. 


406         CHPaSTlAN    rA>ST()R   AND    WORKING    CHUECH 

The  Visitation  of  Prisoners  ;  The  Promotion  of  Temper- 
ance ;  Fresh  Air  Work,  benefiting  eight  thousand  recipi- 
ents ;  Libraries  and  Reading  Rooms,  and  Friendly  Societies 
and  Brotherhoods.  The  work  of  these  departments  is 
divided  between  thirty-five  organizations." 

St.  Bartholomew's  Church  in  New  York  has  a  Men's 
Club,  with  a  membership  of  three  hundred;  a  Girls'  Club, 
whicli  assists  young  women  to  find  employment,  and  whose 
membership,  limited  to  five  hundred,  is  always  full,  with 
candidates  in  waiting;  and  a  Boys'  Club,  with  a  cadet 
corps,  a  drum  and  fife  corps,  a  gymnastic  class,  and  classes 
for  typewriting,  mechanical  drawing  and  bookkeeping.  A 
tailor-shop  in  which  women  make  over  or  repair  old  gar- 
ments, a  cooking  class  for  married  women,  a  sewing  school 
with  five  hundred  pupils,  and  several  kindergartens  are  also 
included  among  the  departments  of  church  work.  The  St. 
Bartholomew  clinic  has  treated  more  than  six  thousand  sur- 
gical cases  in  a  year  and  made  more  than  three  thousand 
medical  visits,  and  a  night  dispensary  for  eye,  ear,  nose  and 
throat  disorders  has  given  free  treatment  to  eighteen  hun- 
dred patients.  A  novel  institution  connected  with  this 
church  is  the  loan  bureau,  wdth  a  capital  of  |25,000,  which 
has  aided  during  one  year  768  families  by  small  loans  upon 
chattel  mortgages.  The  loan  is  for  one  year,  and  is  paid 
in  monthly  instalments.  The  purpose  is  to  deliver  those 
in  distress  from  the  power  of  the  extortioner.  The  annual 
disbursements  of  this  church  are  about  $200,000. 

St.  George's  Church,  now  far  down  town,  wdth  3185 
communicants  on  its  registry  and  1124  families  of  5372 
individuals  in  its  parish,  has  a  parish  house  with  a  free 
library,  a  fine  gymnasium,  industrial  schools  for  boys  and 
girls,  a  free  trade-school,  with  five  departments,  a  Men's 
Club,  a  Boys'  Battalion,  an  Employment  Society,  an  Ath- 
letic Club,  with  sections  devoted  to  base  ball,  bicycling, 
croquet  and  tennis ;  legal,  medical  relief,  and  sanitary 
bureaux,  and  an  extensive  kindergarten  work.  The  sea- 
side cottage  charity,  and  the  poor  relief  are  also  important 
departments. 

These  sketches  of  some  of  the  more  important  Ameri- 


THK    INSTITUTIONAL   CHIKCH  407 

can  cliurilu's  now  (luvotini--  tlicir  energies  to  tins  kind  of 
work  will  serve  to  indicate  the  nature  of  the  development 
which  is  now  taking  place  in  this  field.  The  list  might  be 
greatly  extended.  In  England,  botli  in  the  national  church 
and  in  the  dissenting  churches,  methods  of  this  nature  are 
extensively  employed.  It  is  needless  to  say  that  the  classi- 
cal treatises  on  pastoral  theology  do  not  contemplate  the 
existence  of  such  functions  as  these  modern  churches  are 
exercising.  Many  things  which  churches  in  the  cities  are 
now  attemj)ting  would  have  been  thought,  a  few  years  ago, 
to  be  utterly  beyond  the  ecclesiastical  pale.  Even  now 
there  are  many  who  sharply  question  the  legitimacy  of 
these  methods,  —  maintaining  that  the  line  between  the 
secular  and  the  sacred  should  be  clearly  drawn,  and  that 
the  church  should  confine  itself  to  purely  spiritual  func- 
tions. The  question  which  is  raised  by  this  new  departure 
in  church  activities  is  one  that  demands  careful  con- 
sideration. 

It  should  be  at  once  admitted,  that  if  these  new  measures 
have  the  effect  to  diminish  the  spiritual  power  of  the  church, 
they  are  by  that  fact  condemned.  If  libraries  and  gym- 
nasiums and  bowling  alleys  and  educational  classes  and 
men's  and  boys'  clubs  are  inconsistent  with  or  hostile  to 
spiritual  life  and  activity  they  must  not  be  encouraged.  It 
is  not,  however,  usually  believed  that  these  things  are  es- 
sentially opposed  to  spiritual  culture :  it  is  only  contended 
that  they  are  distinct  from  it,  and  cannot  be  usefully  com- 
bined with  it.  The  assumption  is  that  they  belong  to  a 
different  department  of  life  and  should  be  kept  separate 
from  our  religious  activities.  That  Christian  men  should 
belong  to  an  organization  outside  the  church  for  the  pro- 
motion of  studies  or  recreations,  would  be  deemed  entirely 
proper :  what  is  questioned  is  the  incorporation  of  such 
interests  in  the  life  of  the  church.  The  effect  of  this,  it  is 
argued,  can  only  be  the  "  secularization "  of  the  church, 
and  the  weakening  of  its  religious  influence. 

The  first  answer  to  this  criticism  must  be  found  in  an 
appeal  to  the  facts.  Is  it  true  that  the  religious  life  of  the 
churches  adopting  these  measures   has  been   preceptibly 


408        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

weakened  ?  The  testimony  seems  to  be  clear  that  snch  is 
not  the  case-  The  preaching  of  most  of  these  pulpits  is 
said  to  be  exceptionally  faithful  in  its  presentation  of 
spiritual  truths ;  the  percentage  of  additions  to  these 
churches  by  conversion  is  far  larger  than  is  the  average  in 
the  other  churches  of  the  country.  It  appears,  therefore, 
that  the  proximity  of  the  gymnasium  and  the  amusement 
room  to  the  prayer-meeting  room  has  not  reduced  the 
attendance  in  the  latter  place,  nor  the  interest  of  its 
services,  but  has  rather  augmented  them. 

If  these  diversions  were  suffered  to  become  substitutes 
for  Christian  activity  their  influence  would  be  evil ;  but 
if  they  are  made  tributary  to  the  life  of  the  spirit  they  may 
be  beneficial.  If  it  is  possible  for  us,  whether  we  eat  or 
drink  or  whatever  we  do,  to  do  all  to  the  glory  of  God,  it 
must  be  possible  to  use  all  Avholesome  means  of  education 
and  recreation  in  building  up  his  kingdom. 

So  far  as  the  strictly  philanthropic  work  of  the  institu- 
tional church  is  concerned,  there  would  probabl}'  be  little 
dispute  about  its  legitimacy.  The  question  arises  respect- 
ing the  educational  and  recreative  features  of  the  work. 
It  is  to  these  that  the  taint  of  secularity  is  supposed  to 
attach.  But  it  is  evident  that  a  church  situated  as  is  the 
Jersey  City  Tabernacle  or  St.  George's  Church  in  New 
York  could  hardly  devise  a  wiser  philanthropy  than  that 
which  offers  to  young  men  and  boys  wholesome  diver- 
sions in  safe  places.  If  recreation  is  a  normal  need  of 
human  beings,  and  if  the  church  finds  thousands  of  its 
neighbors  going  down  to  ruin  before  its  eyes  because  there 
is  no  recreation  within  their  reach  that  is  not  full  of  deadly 
poison,  the  instincts  of  Christian  love  would  prompt  the 
church  to  supply  this  normal  need.  To  save  a  soul  from 
death,  even  by  means  of  a  gymnasium  or  a  bowling  alley, 
is  not  a  secular  proceeding.  The  church  that  is  too  dainty- 
fingered  to  use  such  means  for  the  rescue  of  the  youth 
from  the  ways  of  destruction,  has  not  learned  how  to 
be  all  things  to  all  men  that  it  may  by  all  means  save 
some. 

But  the  philosoj^hy  of  this  movement  goes  deeper.     It 


THE    INSTITUTIONAL   CIIUKCII  409 

rests  uj)Oii  the  truth  thiit  Christ  lias  redeemed  the  wliole 
worhl,  that  it  all  belongs  to  him  —  its  industries,  its  pleas- 
ures, its  arts,  its  social  institutions  —  and  that  it  is  the  duty 
of  the  Church  to  claim  it  all  for  him  and  use  it  in  his 
honor.  'J'lie  conventional  distincticm  between  the  sacred 
and  the  secular  it  alK)lishes.  It  places  the  emphasis  not 
upon  the  form  of  the  service,  but  upon  the  spirit  in  which  it 
is  administered.  It  sees  many  a  religious  rite  performed 
in  a  temper  which  is  too  manifestly  irreligious ;  and  it 
beholds  the  divineness  of  love  displayed  in  homely  tasks 
and  simple  pleasures.  All  work,  all  study,  all  social  ser- 
vice, rightly  performed,  are  sacred.  If  the  ploughing  of  the 
wicked  is  sin,  the  ploughing  of  the  righteous  is  holiness,  and 
for  the  same  reason.  The  sanctification  of  all  life  is  the 
great  business  of  the  Church  ;  and  the  demonstration  that 
useful  studies  and  wholesome  pleasures  are  essentially  relig- 
ious is  one  of  the  highest  services  that  she  can  render  to 
the  present  generation. 

In  the  presence  of  this  conviction  the  common  objections 
to  the  programme  of  the  institutional  churches  are  at  once 
ruled  out.  It  has  been  said  concerning  one  of  these 
churches :.  "  The  gymnasium  has  its  place  in  this  plan 
because  physical  health  and  strength  are  sacred  possessions, 
gifts  which  God  wishes  and  works  to  bestow  on  all  his 
childi-en.  It  is  because  this  church  aims  to  be  a  co-Avorker 
with  God  that  it  furnishes  the  gymnasium.  The  recreation 
rooms  and  the  clubs  for  outdoor  sports  are  furnished  for 
the  same  reason,  because  in  God's  plan  rest  must  alternate 
with  work  and  recreation  follow  mental  strain.  This  is 
not  a  secular  provision  ;  it  is  part  of  the  divine  order,  and 
the  church  recocrnizes  and  treats  it  as  such." 

The  pastor  of  one  of  these  churches  bears  this  testi- 
mony :  "  Great  fear  has  been  expressed  by  timid  souls, 
lest  the  adoption  of  the  bowling  alley,  the  billiard  table, 
the  dramatic  entertainment,  the  gymnasium,  and  the  swim- 
ming tank,  should  detract  from  tlie  spiritual,  but  experience 
proves  that,  on  the  contrary,  all  these  legitimate  sports 
predispose  young  people  in  favor  of  religion  and  help 
mightily  to  build  up  the  church. 


410         CHRISTIAN   PASTOR    AND   WORKING   CHURCH 

"  The  improvement  in  the  manners  and  morals  of  the 
attendants  is  pleasing  to  contem[)late.  Boisterous  behav- 
ior, profanitj,  betting,  and  all  manner  of  ungentlemanly 
conduct  are  strictly  prohibited,  and  this  gentle  constraint 
is  not  without  its  refining  effect.  Men  who  are  comj^elled 
to  be  polite  two  or  three  hours  every  evening  acquire  a 
certain  polish  in  the  course  of  time,  which  is  gratifying  to 
themselves  and  their  friends.  This  polishing  process  is 
one  of  the  conspicuous  peculiarities  of  our  institution. 

"Blessed  familiarities  are  formed  between  Christians 
and  those  not  Christians,  which  under  other  circumstances 
would  be  impossible.  You  must  know  men  before  you  can 
expect  to  lead  them,  and  when  you  once  gain  their  good- 
will it  is  astonishing  how  easily  many  of  them  can  be  led. 

"  The  congregation  of  the  Tabernacle  is  peculiar  for  its 
proportion  of  young  men.  It  is  not  an  uncommon  sight  to 
see  as  many  as  three  hundred  young  men  present  on 
Sabbath  evenino^s  in  an  audience  of  fourteen  hundred.  The 
young  men's  Bible  class  always  impresses  the  stranger, 
and  in  the  Sunday-school  —  contrary  to  the  general  rule  — 
the  male  element  predominates.  Conversions  are  frequent, 
and  almost  all  who  come  into  the  church  corqe  on  con- 
fession of  faith. 

"  The  present  clerk  of  the  church  is  a  young  man  who 
seldom  frequented  God's  house,  but  his  love  for  billiards 
and  bowling  brought  him  into  the  outer  court  of  our 
peculiar  temple,  and  thence  he  naturally  drifted  into  the 
holiest  of  all.  Throughout  our  entire  institution  the 
current  makes  strongly  towards  the  Cross,  and  above 
all  else  Ave  place  the  regeneration  of  the  individual  by 
the  power  of  God.  This  genial,  broad-gauge,  common- 
sense  religion  is  very  attractive  to  young  people,  and 
if  the  Master  were  here  to-day  we  believe  He  would  be 
in  the  van  of  the  present  'forward  movement'  of  His 
Church."  1 

Another  pastor,  after  a  comprehensive  sketch  of  the 
work  of  his  chui'ch,  draws  the  following  conclusions  :  "  It 
appears  that  the  church  which  honestly  tries  to  adapt  these 

1  Rev.  J.  L.  Scudder,  in  The  Triumphs  of  the  Cross,  pp.  522,  523. 


THK   INSTITUTIONAL   CHUKCH  411 

secular  means  to  a  spiritual  uiid  accoiiiplislics  three  things 
which  add  iniiuli  to  the  solution  of  the  vexed  problem  of 
evangelizing  tlie  masses.     First :  It  attraals  to  itself  a  large 
number  of  people  who,  under  ordinary  conditions  of  our 
churcli  life,  would  not  be  brought  within  the  influence  of 
tlie  gospel.     Tliis   has  invariably  been  the  case  whenever 
the  experiment  has  been  tried  in  this  country.     Secondly  : 
It  confers  an  actual  blessing  on  the  objects  of  its  minis- 
tration, and  so  fulfils  the  law  of  Christ.     Such  a  church 
puts    its  warm   hand,   athrill  with  the   heart-beats   of  the 
Saviour,  into  the  hand  of  the  distressed,  the  tempted,  the 
fallen  ;  and  leads  them  out  into  a  large  place.     It  may  be 
said  that  this  is  the  duty  of  the  individual  Christian,  and 
so  it  is  ;  but  it  is  also  the  duty  of  the  church  as  a  church. 
For,  thirdly,  in  attending  to  this  duty  as  an  organization 
it  will  make  that  impression  upon  the  community  without 
which  it  must  inevitably  become  effete.     It  might  often 
seem,  to  a  superficial  critic,  that  there  was  a  larger  outlay 
of  time  and  energy  in  this  kind  of  work  than  the  results 
would  justify.     The  mathematical  Christian  who  is  forever 
tiying  to  solve  the  arithmetic  of  the  Trinity,  or  presuming 
to  demonstrate  the  results  of  church  work  in  terms  of  the 
adcUtion  table  or  by  the  rule  of  three,  might  be  disappointed 
with  his  figuring.     The  true  value  of  such  a  work  lies  not 
in  the  material,  or  even  in  the  spiritual  help   which  may 
have  been  given  to  a  few  individuals ;  it  lies  rather  in  that 
indefinite  yet  potent  influence,  which  like  a  subtle  fragrance 
pervades  the  surrounding  community,  and  counteracts  the 
malaria  of  scorn  and  doubt  which  threatens  the  religious 
life  of  our  times."  ^ 

The  only  comment  which  these  words  call  for  is  the 
query  whether  it  is  not  an  error  to  use  the  word  secular  in 
this  connection.  The  maintenance  of  the  distinction  im- 
plied is  rather  apt  to  vitiate,  to  some  extent,  the  whole 
work.  Just  so  far  as  these  new  features  of  the  church  life 
are  treated  as  mere  expedients  or  baits  will  their  efiiciency 
be  impaired.  If  they  are  not  sacred  in  themselves  let  the 
church  have  nothing  to  do  with  them.     If  they  are,  let  her 

1  Rev.  C.  A.  Dickinson,  in  Andover  Review,Yo\.  xii.  pp.  369,  370. 


412         CHRISTIAN   PASJOR   AND   AVORKING   CHURCH 

not  apologize  for  them,  but  honor  them.  They  are  not 
merely  means  of  getting  people  under  religious  influences, 
they  are  means  of  grace,  every  one  of  them  —  helps  to  a 
godly  life — just  as  truly  as  is  the  prayer  meeting  itself. 
The  essential  thing  is  that  those  who  are  brought  into  these 
churches  should  understand  that  these  things  in  which  they 
take  pleasure  are  the  good  things  of  God,  and  are  provided  as 
such  by  his  people  ;  that  they  ought  to  be  received  with 
thanksgiving ;  that  the  sense  of  his  presence  should  be  with 
true  disciples,  not  only  when  they  are  in  the  devotional  meet- 
ing, but  also  in  the  recreation  room.  This  clear  recogni- 
tion of  the  essential  sacredness  of  all  honest  work,  of  all 
wholesome  diversion,  of  all  pure  social  enjoyment  should 
vitalize  and  consecrate  all  the  work  of  these  churches. 

There  is  reason  to  hope  that  work  of  this  nature  will 
greatly  increase  in  the  near  future.  The  fields  are  white 
for  such  harvesting.  It  would  be  well  if  in  every  large 
city  we  could  have  many  churches  employed  in  work  like 
this.  As  has  been  remarked  in  a  former  cha^oter,  the 
Christian  church  which  will  devote  itself  unitedly  and 
courageously  to  work  like  this,  can  accomplish  far  more 
than  the  average  College  Settlement.  The  Christian  men 
and  women  of  mature  wisdom  and  ripened  character  who 
form  the  membership  of  the  churclies  ought  to  be  able  to 
give  to  the  ignorant  and  the  needy  more  effective  help  than 
could  be  given  by  young  volunteers,  just  out  of  college. 
If  the  church  could  so  organize  its  work  as  to  bring  its  own 
membership  into  helpful  relations  Avith  the  needy  multitude 
round  about,  it  might  look  for  large  results.  The  great 
advantage  of  these  methods  is  that  they  put  the  church  into 
direct  communication  with  those  to  whom  it  is  sent  with 
its  message. 

It  is  true,  however,  that  work  of  the  kind  under  con- 
sideration cannot  be  done  by  all  churches.  There  are 
many,  in  country  districts,  and  in  small  villages,  in  which 
such  methods  would  be  impracticable.  Not  a  few  city 
churches  are  in  neighborhoods  where  agencies  of  this  nature 
are  not  called  for.  A  church,  as  has  been  before  remarked, 
which  has  for  its  near  neighbor  a  well-equipped  Young 


THK    INSTrnriONAL   CHUMCH  413 

Men's  ("liiistitiii  Associjition,  scarcely  needs  to  open  ii  gym- 
nasium or  a  readinir  room,  or  educational  classes  for  youni'' 
men.  It  might,  2>t^i'liJips,  find  a  field  of  labor  among  young 
women. 

One  of  the  difficulties  in  the  way  of  the  prosecution  of 
such  work  is  its  expensiveness.  Buildings,  well  adapted 
for  all  these  various  uses,  are  costly :  if  they  are  opened 
every  day  the  expense  of  warming,  lighting,  and  caring  for 
them  is  considerable  :  and  the  staff  of  pastors  and  helpers 
must  be  much  larger  than  in  an  ordinary  church.  And 
usually  it  will  be  true  that  the  cliurches  which  are  properly 
located  for  service  of  this  kind  have  not  many  of  the  rich 
in  their  membership.  One  solution  of  this  difficulty  is 
found  in  the  generous  support  by  churches  in  the  more 
prosperous  districts  of  those  which  are  properly  located  to 
undertake  this  work.     In  the  words  of  a  city  pastor : 

''  Some  churches,  because  of  their  location  and  environ- 
ment, cannot  directly  reach  many  of  this  class,  but  this 
makes  them  no  less  responsible  for  the  solution  of  our  prob- 
lem. The  very  fact  that  they  are  thus  situated  implies 
that  God  has  so  prospered  them  as  to  make  it  incumbent 
upon  them  to  maintain  a  double  work,  —  that  in  their  own 
field,  and  some  aggressive  work  among  the  masses  else- 
where. 

"  It  is  in  this  cooperation  of  the  up-town  and  down-town 
churches  that  the  ideal  church  of  the  future  is  to  be  real- 
ized; and  when  it  appears  it  will  be  an  Institutional 
Church,  that  is,  a  church  with  several  pastors  and  other 
salaried  workers,  and  many  well-organized  departments  of 
work.  It  is  impossible  for  one  man  to  discharge  in  a  satis- 
factory manner  the  multiform  duties  of  a  city  pastorate. 
There  are  differences  of  administration,  and  diversities  of 
operation,  and  there  should  be  workers  of  differing  gifts  to 
carry  them  on.  The  aggregate  salaries  need  not  much 
exceed  the  salary  of  the  star  preacher ;  and  a  church 
worked  in  this  way,  by  men  and  women  of  even  ordinary 
ability,  will  show  results  that  will  far  exceed  any  which 
can  come  f  I'om  mere  brilliant  preaching."  ^ 

1  The  Andover  Review,  Vol.  xii.  p.   362. 


414        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

The  social  influence  of  cliurclies  of  tins  nature  can 
scarcely  be  computed.  More  than  any  other  agency  at 
work  in  the  community  they  tend  to  break  down  the  bar- 
riers which  keep  social  classes  apart,  and  to  cultivate  that 
goodwill  which  is  the  only  adequate  social  bond. 


CHAPTER   XIX 

ENLISTING   THE   MEMBERSHIP 

The  rapid  survey  wliicli  we  have  taken  of  the  varied 
activities  of  the  working  Churcli  at  the  end  of  the  nine- 
teenth century  makes  it  clear  that  in  a  church  fully  organ- 
ized enough  work  will  be  found  to  employ  all  the  members. 
The  too  frequent  conception  of  the  church  as  a  safe  refuge 
into  which  weary  wayfarers  turn  for  rest  and  refreshment, 
does  not  harmonize  Avitli  the  view  of  its  functions  which 
we  have  entertained.  That  the  Church  may  be  a  haven 
of  rest  for  troubled  souls  is  not  to  be  disputed,  but  the 
rest  will  be  gained  in  other  ways  than  those  in  which  men 
are  wont  to  seek  it.  "Not  as  the  world  giveth  "  does  our 
Master  give  his  peace.  His  own  rest  and  refreshment 
were  found  in  his  ministry  of  love.  While  his  disciples 
were  gone  away  into  the  city  to  buy  food,  and  he  sat, 
weary,  by  the  well  at  Sychar,  his  fatigue  was  forgotten  in 
his  faithful  service  of  the  needs  of  a  sinful  soul.  "  I  have 
meat  to  eat  that  ye  know  not  of,"  ^  he  said  to  his  wonder- 
ing disciples,  as  they  returned  and  pressed  him  to  partake 
of  the  needed  food.  And  the  fundamental  truth  respect- 
ing his  service  is  that  it  reverses,  in  many  respects,  the 
common  conception  of  welfare.  The  laws  of  the  spiritual 
realm  are,  in  their  primary  statement,  antithetical  to  those 
of  the  physical  realm,  though  there  is  a  higher  unity  in 
which  both  cohere.  Of  the  things  of  the  spirit  it  is 
always  true  that  the  more  one  gives  away  the  more  one 
has  left.  The  economic  principles  Avliich  govern  material 
exchanges  are  utterly  inapplicable  to  the  spiritual  relations 
of  men.  And  the  same  thing  is  true  of  the  conceptions  of 
labor  and  rest  as  applied  to  the  Christian  service.     The 

1  John  iv.  32. 


41G         CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

time  may  come  when  the  disciples  of  Christ  will  rest  from 
their  labors,  but  in  this  world  the  law  is  that  they  shall 
rest  in  their  labors.  What  is  the  word  of  the  Master 
himself  to  the  weary  and  heavy  laden  ?  "  Take  my  yoke 
wpon  you^  and  learn  of  me,  and  ye  shall  find  rest  unto  your 
souls."  1 

It  is  this  conception  of  the  essential  nature  of  the  Chris- 
tian life  which  is  beginning  to  find  expression  in  the 
organized  activities  of  the  Christian  Church.  The  idea  is 
still  very  imperfectly  comprehended  by  the  great  multi- 
tude of  communicants:  the  notion  still  prevails,  both 
within  and  without  the  Church,  that  it  is  mainly  an 
Ark  of  Safety  rather  than  an  army  of  occupation.  Four 
persons  out  of  every  five  of  those  who  are  invited  into  the 
Church  fellowship  will  be  heard  answering,  for  substance, 
"  What  will  it  profit  me  ?  "  The  idea  that  men  come  into 
the  Church  simply  and  solely  to  secure  some  benefit  for 
themselves  is  almost  universal.  It  is  a  great  reproach 
against  the  Church  of  Jesus  Christ  that  such  an  impression 
should  still  prevail.  "Come  thou  Avith  us  and  we  Avill 
do  thee  good "  ^  is  not  the  invitation  upon  which  the 
Church  should  put  the  chief  emphasis.  The  followers  of 
Him  who  came  not  to  be  ministered  unto  but  to  minister, 
must  not  reverse  the  order  of  his  kingdom  in  their  mes- 
sage to  the  world.  It  is  enough  for  the  disciple  that  he 
be  as  his  Master.  Not  to  be  saved,  but  to  serve,  is  the 
high  calling  of  God  in  Christ  Jesus.  The  sneer  of  the 
on-lookers  when  Jesus  hung  upon  the  cross  embodied 
the  profoundest  truth  of  his  gospel:  "He  saved  others, 
himself  he  cannot  save."  ^  It  was  because  he  did  not  save 
himself  that  he  Avas  able  to  save  others. 

After  this  great  truth  the  Church,  in  these  latter  days, 
seems  to  be  dubiously  reaching  forth.  The  meaning  of  its 
mission  in  the  world  is  dimly  borne  into  its  thought.  It 
begins  to  get  some  glimpses  of  the  kind  of  work  that  it  is 
called  to  do,  as  the  body  of  Christ,  —  as  his  representative 
in  the  world. 

It  is  not,  indeed,  a  new  conception  that  the  Church  is 

1  Matt.  xi.  29.  2  Num.  x.  29.  3  Matt,  xxvii.  42. 


ENLISTING    THE   MEMBERSHIP  417 

called  to  niiiiister  in  Christ's  name,  and  to  give  its  life  for 
men;  but  tliis  eoneeption  has  generally  been  coupled, 
avowedly  or  tacitly,  with  the  theory  that  the  Church, 
thus  commissioned,  is  the  clergy.  That  such  is  the  func- 
tion of  all  those  who  are  entrusted  with  the  official  ministry 
of  the  gospel  has  always  been  understood.  Their  first 
business,  as  all  men  know,  is  not  to  save  themselves,  but 
to  save  otliers.  But  those  theories  of  the  Church  which 
separate  the  clergy  from  the  laity  have  resulted  in  prac- 
tically surrendering  to  the  clergy  this  highest  form  of 
service.  The  high  calling  of  the  clergy  is  to  save  others ; 
that  of  the  laity  is  to  be  saved.  Such  is  the  steady  impli- 
cation of  sacerdotalism.  And  although  the  Reformed 
Churches  have  repudiated  the  sacerdotal  theories,  they 
have  by  no  means  rid  themselves  of  all  their  implications. 
The  notion  that  the  people  are  in  the  Church  to  be  taught 
and  fed  and  strengthened  and  comforted  and  insj)ired  and 
led  to  heaven,  and  that  the  minister  is  among  them  to  do 
this  work  for  them,  has  been  the  prevailing  notion,  to 
which  all  the  treatises  on  pastoral  theology  are  clear  wit- 
nesses. It  is  probable  that  the  very  name  of  pastor, 
which  those  at  the  furthest  remove  from  sacerdotalism  have 
usually  bestowed  upon  their  ministers,  has  suggested  limi- 
tations which  do  not  belong  to  the  ministerial  relation. 
All  analogies  fail  at  some  points;  and  the  minister  must 
be  something  other  than  a  shepherd,  and  the  members  of 
the  Church  something  more  than  sheep.  This  is  the  mis- 
conception which  we  constantly  encounter,  in  all  our 
dealings  with  the  people  of  our  churches.  What  is  more 
common  than  to  see  the  people  in  the  pews  on  a  Sunday 
morning,  apparently  settling  themselves  in  an  attitude 
wholly  passive  and  negative  to  await  the  operation  of  the 
minister  upon  their  minds.  It  is  much  as  if  they  were 
folding  their  arms  and  saying:  "He  is  going  to  try  to  do 
us  a  little  good ;  let  us  see  how  his  enterprise  will  prosper. 
If  he  succeeds,  he  will  be  only  an  unprofitable  servant :  if 
he  fails,  we  shall  have  good  reason  to  find  fault."  This 
is  hardly  a  caricature  of  tlie  mood  in  which  many  congre- 
gations weekly  present  themselves  before  the  pulpit.     To 

27 


418         CHRISTIAN   PA8TOR    AND    WORKING   CHURCH 

drive  all  these  misconceptions  from  the  minds  of  his  people 
is  one  of  the  first  dvities  of  the  Christian  minister.  Line 
upon  line,  precept  upon  precept,  let  him  instruct  them 
that  the  call  to  service  is  addressed  not  only  to  the  man  in 
the  pulpit,  but  to  all  the  men  and  women  in  the  pews; 
that  it  is. the  whole  Church  and  not  merely  its  office-bearers 
who  are  to  be  witnesses  for  Christ  and  laborers  together 
with  him;  that  the  duty  of  ministering  to  those  who  are 
without  rests  upon  the  laity  as  well  as  upon  the  clergy; 
that  the  injunction  to  do  good  to  all  men  as  we  have 
opportunity,  and  especially  to  those  of  the  household  of 
faith,  ^  is  addressed  by  the  apostle  to  the  people,  and  not 
to  their  pastors.  And  it  will  be  the  minister's  constant 
endeavor  to  secure  from  each  member  of  his  flock,  even 
the  feeblest,  some  co-operation  in  the  work  to  which  the 
Church  is  called. 

The  extent  and  the  urgency  of  this  work  he  ought  to 
keep  before  their  minds.  The  relation  of  the  church  to 
the  community  in  which  it  stands ;  its  function  as  teacher, 
inspirer,  healer,  light-bearer,  leader  of  the  people ;  its  duty 
to  do  for  the  people  round  about,  rich  and  poor,  high  and 
low,  believing  and  unbelieving,  the  work  that  Christ  would 
be  doing  if  he  were  there,  is  the  truth  which  he  must  con- 
stantly urge  upon  the  consciences  of  his  people.  The  pos- 
sibility and  the  duty  of  some  active  participation  in  this 
work  by  every  one  that  has  named  the  name  of  Christ  — 
by  the  children  of  the  fold,  even,  and  by  the  invalids  at 
home  —  must  be  faithfully  enforced. 

We  are  sometimes  inclined  to  say  that  it  would  be 
better  for  all  our  churches  if  they  could  be  sifted,  as 
Gideon's  army  was  sifted;  if  the  faint-hearted  and  the 
ease-loving  and  the  worldly-minded  could  all  be  sent  to 
the  rear,  and  only  the  brave  and  the  faithful  were  left  in 
the  ranks.  But  this  is  the  counsel  of  unwisdom.  These 
timid  and  indifferent  people  in  the  church  are  worth  sav- 
ing; and  the  only  way  to  save  them  is  to  set  them  to 
work.  Even  if  the  service  which  they  undertake  is  but 
slight,  it  will  be  good  for  them  to  feel  that  they  are  iden- 

1  Gal.  vi.  10. 


ENLISTINC;    THE   MKMlJEUSIlir  419 

tified   Avith  the   life  of    the  church,    and  have  a  right  to 
count  themselves  not  merely  as  passengers  hut  as  helpers. 

In  order  to  secure  this  co-operatioji  of  all,  the  lirst  thing 
to  he  done  is  to  keep  the  memhers  of  the  church  well 
informed  respecting  the  work  in  hand.  The  pulpit 
announcements  from  Sunday  to  Sunday  will  convey  much 
of  this  information;  hut  it  is  not  judicious  to  devote  much 
of  the  time  of  the  morning  service  to  the  discussion  of  the 
details  of  these  various  enterprises:  and  it  is  therefore 
desirahle  that  some  means  of  communication  be  established 
between  the  members  of  the  congregation  by  which  all  the 
news  of  the  church  work  can  be  conveyed  to  all.  A 
printed  calendar  of  services  and  engagements  for  the  week, 
with  the  standing  list  of  the  officers  and  the  working 
organizations  of  the  church,  distributed  at  the  doors  of 
the  church  at  every  service,  ansAvers  this  purpose.  Such 
a  calendar  may  be  sufficiently  large  to  admit,  every  week, 
brief  notes  about  the  various  enterprises,  and  reminders  of 
the  obligation  of  the  members  to  support  them.  In  a  city 
church  where  the  membership  is  scattered,  and  the  diffi- 
culty of  maintaining  social  intercourse  among  the  members 
is  serious,  such  a  method  of  communication  is  valuable. 
Some  churches  maintain  a  monthly  periodical,  somewhat 
more  pretentious,  in  which  the  work  of  the  church  is 
reported  and  discussed.  If  judiciously  edited,  such  a 
newspaper  may  be  a  great  aid  to  the  pastor.  If,  however, 
the  labor  of  editing  it  is  wholly  thrown  upon  him,  the 
burden,  in  many  cases,   will  be  too  heavy. 

The  mid-week  service,  as  has  already  been  suggested, 
may  be  utilized  in  reporting  the  progress  of  the  work  of 
the  church.  A  definite  schedule  might  be  arranged,  by 
which  brief  reports  from  one  or  two  departments  should  be 
secured  at  each  weekly  meeting.  Or  it  might  be  preferred 
that  an  occasional  mid-Aveek  service  should  be  Avholly 
set  apart  for  the  hearing  of  such  reports  from  all  depart- 
ments. The  idea  that  the  church  is  a  working  body,  en- 
gaged in  definite  enterprises,  and  interested  in  the  progress 
of  these  enterprises,  would  thus  be  steadily  kept  in  view. 

The  annual  meeting   of  the  church   should  be  largely 


420         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

devoted  to  reports  from  all  departments  of  the  church. 
It  should  be  made  the  duty  of  tlie  head  of  each  of  these 
departments  to  prepare  and  present  a  clear  and  condensed 
account  of  the  work  done  during  the  year  in  his  depart- 
ment, with  intelligent  criticisms  and  suggestions.  Fol- 
lowing these  reports  of  the  heads  of  departments  should  be 
the  pastor's  report,  covering  the  whole  field,  pointing  out 
the  encouraging  and  the  discouraging  features  of  the 
work,  emphasizing  the  points  that  need  to  be  especially 
considered,  and  making  any  suggestions  that  may  seem 
wise  to  him  respecting  enlargements  or  modifications  of 
method.  These  reports  should  in  all  cases  be  written; 
after  the  meeting  they  should  be  recorded  in  a  book  kept 
for  the  purpose,  so  that  a  complete  history  of  the  work  of 
the  church  should  be  written  from  year  to  year. 

The  meeting  at  which  the  work  of  the  year  is  thus  com- 
prehensively reviewed  should  be  treated  by  the  pastor  and 
the  officers  of  the  church  as  the  most  important  meeting 
of  the  year.  Notice  of  it  should  be  given  two  or  three 
weeks  beforehand,  and  the  members  should  be  admonished 
to  arrange  their  business  so  that  they  may  be  in  attendance. 
It  should  be  made  very  clear  by  the  pastor  that  their 
presence  at  this  meeting  is  expected  of  all  who  are  not 
sick  or  necessarily  absent  from  the  city;  that  no  social 
engagement  and  no  business  engagement  should  be  per- 
mitted to  take  precedence  of  this,  and  that  the  ordinary 
excuses  for  absence  will  not  be  accepted. 

In  churches  congregationally  governed,  the  duty  of  all 
the  members  to  attend  the  annual  meeting,  and  take  part 
in  the  choice  of  the  leaders  of  the  work  for  the  coming  year 
is  obvious  enough.  Even  in  these  churches,  however, 
this  business  is  apt  to  be  left  to  a  few.  But  when  the 
annual  meeting  is  made  the  great  event  of  the  church 
year,  and  the  work  of  the  year  is  clearly  presented  in  brief 
and  well-digested  reports,  it  takes  on  a  new  significance, 
and  the  appeal  to  the  members  to  attend  and  participate 
is  more  likely  to  be  heeded. 

There   is   no  reason  however,   why  churches  under  an 
episcopal  or  a  presbyterian  government  should  not  have 


ENLISTING   THE   MEMIJEUKHIP  421 

such  annujil  asseinl)lies  of  the  whole  membership  to  hem- 
the  recital  of  what  has  been  done  during  the  year,  and  to 
listen  to  the  proposals  which  may  be  made  by  the  proper 
officei-s  of  new  work  for  the  coming  year.  If  the  churcli 
is  a  working  body,  it  would  seem  to  be  highly  important 
that  an  annual  review  of  what  has  been  accomplished 
should  in  some  way  be  brought  to  the  attention  of  every 
member  of  the  church.  With  nothing  short  of  this 
should  the  pastor  be  for  one  moment  content.  The 
presence  of  a  small  minority  of  the  members  at  this  impor- 
tant meeting  should  be  to  him  an  intolerable  neglect,  and 
he  should  set  himself,  with  all  good-natured  determination, 
to  overcome  it.  Once  a  year,  if  no  oftener,  the  fact  that 
the  church  is  a  working  body  ought  to  be  brought  home 
to  the  comprehension  of  every  member  thereof. 

It  is  sometimes  assumed  that  the  printing,  in  a  church 
year-book,  of  the  reports  of  all  the  dex)artments  of  the 
church,  for  distribution  among  the  members,  will  answer 
the  same  purpose.  But  this  is  hardly  sufficient.  The 
printed  report  can  be  easily  laid  aside;  there  is  reason  to 
fear  that  not  half  the  members  receiving  it  would  read  it ; 
and  the  reading,  in  any  case,  would  not  have  the  same 
effect  upon  the  mind  tliat  would  be  produced  by  the  oral 
presentation,  in  the  assembled  congregation,  of  these 
recitals  of  faithful  service. 

Nor  is  the  plan  adopted  by  some  churches  of  providing 
an  annual  supper  for  the  members,  in  connection  with 
which  these  matters  shall  be  considered,  in  all  respects 
advisable.  The  festivities  would  interfere,  to  a  consider- 
able extent,  with  the  business ;  and  it  is  not  well  to  give 
the  impression  that  this  meeting  is  in  any  sense  a  festivity. 
It  is  a  business  meeting;  and  those  who  attend  it  should 
be  expected  to  give  their  minds  strictly  to  business.  To 
allure  them  with  the  promise  of  a  good  time  and  some- 
thing to  eat  is  to  touch  the  wrong  chord.  This  meeting 
means  service  and  sacrifice,  if  it  means  anything ;  and  we 
do  not  well  when  we  assume  that  there  are  many  members 
of  our  churches  who  can  never  be  enlisted  in  anything 
that  involves  service  and  sacrifice. 


422        CHRISTIAN  PASTOR   AND   WORKING  CHURCH 

By  such  measures  as  have  been  suggested,  the  work  of 
the  church  may  be  kept  before  the  mmds  of  its  members. 
This  is  the  first  consideration.  Those  who  come  into  its 
communion  must  be  constantly  advised  and  reminded  of 
the  fact  that  it  is  a  working  body ;  that  it  is  seeking  to 
follow  him  who  said,  "  My  f'ather  worketh  hitherto,  and  I 
work."^  In  this  very  matter  many  churches  fail.  A 
considerable  number  of  their  members  are  at  work,  but 
there  are  also  large  numbers  who  are  doing  nothing,  and 
no  means  are  taken  to  bring  the  work  of  the  church  directly 
before  the  minds  of  those  who  are  living  in  idleness. 

But  it  is  not  enough  that  information  should  be  freely 
afforded  to  all  the  members.  Vigorous  measures  should 
be  taken  to  enlist  every  one  of  them  in  some  department  of 
the  work.  The  problem  of  the  unemploj^ed  is  quite  as 
serious  in  the  church  as  it  is  in  society.  The  number  of 
those  church  members  who,  from  one  year's  end  to  another, 
never  lift  a  finger  in  any  effort  to  promote  the  enterprises 
in  which  the  church  is  engaged,  is,  in  most  churches,  far 
too  large.  We  must  not,  indeed,  assume  that  those 
church  members  who  are  never  known  to  take  part  in  the 
organized  activities  of  the  churches  to  which  they  belong, 
are  all  fruitless  Christians.  Some  of  them  may  be  bringing 
forth  good  fruit  in  their  homes,  and  in  their  business 
relations,  and  in  their  daily  association  with  their  fellow- 
men.  The  inspiration  which  they  receive  in  the  public 
services  of  the  church  may  greatly  influence  their  con- 
duct. But  it  would,  seem  to  be  true  that  even  these,  if 
they  were  a  little  more  conscientious,  would  feel  that  they 
owed  some  service  to  the  church  whose  covenant  they  have 
taken  upon  themselves,  — that  they  must  not  be  wholly 
negligent  of  the  opportunities  of  associated  work  which 
the  church  offers  them.  And  eyeij  pastor  should  set  it 
before  him  as  the  end  of  liis  leadership,  to  get  every  mem- 
ber of  his  church  definitely  and  consciously  pledged  to 
some  kind  of  service  in  connection  with  the  work  of  the 
organization.  There  is  work  enough  to  do;  the  fields  are 
white  for  the  harvest;  and  the  problem  is  to  assign  every 
one  his  work. 

1  John  V.  17. 


ENLISTING   THE  MEMBERSHIP  423 

In  every  cliiircli  a  goodly  number  of  the  menibei-s  are 
now  employed.  They  are  teaching  in  the  Sunday-schools, 
or  working:  in  the  Women's  Aid  Societies,  or  the  Mis- 
sionary  Societies,  or  the  Young  People's  Associations,  or 
the  Guilds,  or  the  Brotherlioods ;  many  individuals  are 
engaged  in  several  different  departments  of  work.  To 
reach  those  not  thus  employed  is  the  business  in  hand.  It 
can  only  be  done  by  systematic  and  })atient  effort. 

It  is  quite  probable  that  there  are  many  persons  in  the 
communion  who  would  not  feel  competent  to  undertake 
any  kind  of  work  now  organized.  If  so,  some  new  depart- 
ments must  at  once  be  formed.  It  is  possible,  surely,  to 
provide  some  kind  of  work  in  which  every  one  may  be  a 
helper. 

There  ought,  for  example,  to  be  a  very  large  force  of 
visitors  of  the  poor  in  every  considerable  city  church ;  and 
any  one  should  be  invited  to  take  part  in  this  visitation 
who  would  be  willing  to  take  the  oversight  of  a  single 
poor  family. 

There  should  be  a  large  committee  on  fellowship  also; 
and  those  who  would  consent  to  make  a  few  calls  upon 
new  members  of  the  church  living  in  their  neighborhood 
should  be  assigned  to  this  committee. 

The  committee  on  church  and  Sunday-school  attendance 
should  be  larger  still;  scores  or  even  hundreds  of  the 
members  of  a  large  church  could  belong  to  it;  all  those 
who  would  engage  to  invite  to  church  or  Sunday-school 
those  having  no  church  home  might  be  members  of  this 
committee.  There  might  be  committees  on  flowers  and 
decorations,  and  committees  on  visiting  and  reading  to 
the  sick  and  the  aged ;  and  collecting  committees  for  the 
church  offerings;  and  many  others  which  the  circum- 
stances of  each  congregation  would  readily  suggest.  Now 
let  the  pastor  set  to  work  to  assign  every  one  of  his  mem- 
bers, by  their  own  consent,  to  some  one  of  these  various 
deinirtments  of  work.  Cards  may  Ije  prepared,  on  which 
these  departments  are  named,  and  these  may  be  placed  in 
the  hands  of  all  the  members,  with  the  request  that  each 
one  mark  those  kinds  of  service  in  which  he  is  willing  to 


424         CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

engage,  and  return  the  card,  with  his  signature,  to  the 
pastor.  The  names  thus  gathered  in  may  be  given  to  the 
leader  in  charge  of  each  department,  who  should  be 
res2:>onsible  for  putting  himself  in  communication  with  his 
volunteers  and  assigning  to  them  their  special  tasks. 

This  will  do  for  a  beginning;  but  it  will  need  to  be 
followed  up.  Many  will  fail  to  respond ;  they  should  be 
visited  and  kindly  pressed  into  undertaking  something  in 
the  way  of  definite  Christian  service.  "No  unemployed 
members "  should  be  the  motto  of  every  church.  By 
diligence,  by  patience,  by  persistence,  the  expectation 
should  be  established  that  every  person  coming  into  the 
church  should  find,  at  once,  some  post  of  service.  Every 
candidate  presenting  himself  for  admission  to  the  church 
should  be  requested  to  assign  himself,  at  once,  to  some 
department  of  the  work  of  the  church. 

To  bring  about  such  a  state  of  things  in  some  churches 
would  seem  to  be  a  herculean  undertaking.  So  large  is 
the  number  of  those  to  whom  church-membership  has 
never  brought  a  suggestion  of  responsibility  or  actual 
service,  and  to  whom  it  has  always  seemed  that  they  were 
fulfilling  all  righteousness,  if  they  folded  their  hands,  and 
absorbed  what  they  could,  and  found  fault  with  those  who 
bore  the  burden  and  heat  of  the  day,  that  the  attempt 
to  enlist  the  whole  membership  of  every  church  in  some 
kind  of  Christian  service  may  even  appear  to  many  a 
quixotic  proposition.  But  it  will  be  far  better  to  aim  at 
this  than  at  any  lower  mark.  The  admission  ought  ne\'er 
to  be  made  that  any  person  can  belong  to  a  church  with- 
out having  some  active  part  in  its  labor.  That  a  pupil 
should  be  admitted  to  a  school  without  any  definite  under- 
standing that  he  should  become  actively  interested  in  its 
studies,  or  that  a  soldier  should  be  enlisted  in  an  army 
without  being  required  to  perform  any  service,  would 
seem  an  irrational  proceeding;  is  it  any  less  anomalous 
that  men  and  women  should  be  received  into  the  member- 
ship of  a  Christian  church  and  permitted  to  live  and  die  in 
its  communion  without  becoming  responsible  for  any  por- 
tion of  the  work  which  that  church  is  organized  to  per- 


ENLISTING   THE   MEMBERSHIP  425 

form  ?  The  clear  and  enipluitic  statement  of  this  priiici[)le, 
from  time  to  time,  will  carry  conviction  to  tlie  minds  of 
those  who  hear  it.  It  is  so  manifestly  true  that  they  can- 
not deny  it.  And  when,  without  passion  or  accusation,  it 
is  firmly  insisted  on  as  the  only  rational  theory  of  church 
membersliip,  most  of  the  members  of  the  church  will 
accept  the  situation  and  seek  to  be  counted  as  having  some 
part  in  tlie  work.  A  thorough -going  policy  of  this  nature 
will  connnend  itself  to  the  reason  of  every  intelligent 
person ;  it  is  more  reasonable  and  more  feasible  than  the 
policy  which  expects  all  the  work  of  the  church  to  be 
done  by  one-third  or  one-half  of  the  membership,  while 
the  rest  are  permitted  to  l)e  merely  nominal  or  honorary 
members.  Doubtless  we  often  fail  in  our  church  work 
because  we  do  not  ask  enough  of  our  church-members. 
But  it  must  not  be  forgotten  that  when  we  ask  service  of 
all,  we  must  provide  forms  of  service  in  which  all  can 
engage.  All  cannot  talk  in  the  prayer-meeting  or  teach 
in  the  Sunday-school;  but  some  simple  kinds  of  work  can 
be  devised  in  Avhich  the  humblest  and  the  youngest  and 
the  busiest  can  take  part. 

The  leaders  who  liave  the  charge  of  the  several  depart- 
ments thus  organized,  should  be  expected  to  have  frequent 
meetings  of  those  enlisted  under  them,  that  progress  may 
be  reported  and  counsel  and  encouragement  given  to  the 
workers.  A  roll  of  all  engaged  in  each  department 
should  be  kept  and  called  at  every  meeting.  The  visitors 
of  the  poor,  for  example,  should  meet  frequently,  to 
exchange  experiences  and  make  return  to  the  committee 
in  charge  of  the  work  done.  The  large  committee  on 
church  attendance  should  be  In'ought  together  occasionally, 
and  each  member  of  the  committee  sliould  be  expected  to 
report  in  person  or  by  letter  how  many  invitations  he  had 
given  and  with  what  success.  The  committee  on  fellow- 
ship should  meet  to  exchange  information  about  removals, 
and  to  learn  what  their  leader  or  the  pastor  may  have  to 
tell  them  respecting  new  comers.  It  will  be  useless  to 
provide  these  different  departments  of  work,  uidess  those 
who  are  assigned  to  them  are  made  to  feel  that  something 


426         CHRISTIAN    PASTOR   AND   WORKING   CHURCH 

definite  is  being  done  in  every  one  of  tliem,  and  that  the 
work  which  they  do  will  be  recognized.  The  responsibility 
of  the  head  of  every  department  for  keeping  his  forces 
together  and  securing  some  contribution  of  help  from  every 
one  of  them  should  be  insisted  on.  No  such  plan  can  be 
made  to  work  unless  the  pastor  can  succeed  in  finding 
men  and  women  for  these  positions  who  will  take  time 
and  trouble  in  securing  the  co-operation  of  those,  who  have 
enlisted  under  them.  It  is  at  this  point,  no  doubt,  that 
the  chief  difficulty  will  be  encountered.  Not  a  few  of 
those  to  whom  this  leadership  is  entrusted  will  be  found 
careless  and  neglectful.  Much  of  the  work  will  be  indif- 
ferently done.  Perfection  is  never  quite  attainable  in  this 
world.  But  it  is  worth  while  to  aim  at  securing  the 
co-operation  of  the  whole  membership  in  the  work  of  the 
church,  even  though  the  aim  may  not  be  completely 
realized.  It  is  the  only  ideal  upon  which  any  pastor  can 
wisely  fix  his  thought.  To  keep  the  proposition  clearly 
before  the  minds  of  his  people,  that,  as  every  one  has 
received  the  gifts  of  grace,  even  so  they  must  minister  the 
same  one  to  another,  as  good  stewards  of  the  manifold 
gifts  of  God,  would  be,  to  some  thoughtless  and  irrespon- 
sible souls,  a  most  wholesome  dispensation  of  saving 
truth. 

The  amount  of  unused  power  in  most  of  our  churches  is 
not  often  estimated  by  those  who  are  responsible  for  the 
care  of  them.  The  neglect  exists,  and  we  fall  into  the 
way  of  condoning  it,  and  do  not  take  pains  to  find  out 
how  serious  it  is.  One  investigation,  made  a  few  years 
ago  by  a  pastor  in  Ohio,  showed  that  of  thirty  churches 
investigated,  only  about  half  the  members  were  present  in 
the  church  on  a  pleasant  Sunday  morning,  and  only  about 
twenty-two  per  cent,  at  the  mid-week  service.  Here  are 
his  reflections :  — 

"It  is  a  sad  comment  on  the  spiritual  life  of  our  churches 
that  out  of  thirty  thousand  members  only  six  thousand 
should  be  present  at  the  prayer-meeting  on  a  given  week, 
and  twenty-four  thousand  absent.  Is  there  no  waste  of 
that  power  which  resides  in  numbers  ?     If  there  were  four 


ENLISTING   THE   MEMBERSHIP  427 

times  as  many  present,  the  service  Avoiild  do  good  to  four 
times  as  many,  and  vastly  more  than  four  times  as  much 
good  coukl  be  done,  because  the  meeting  -vould  be  vastly 
better.  If  a  given  number  of  Christians  do  a  certain 
amount  of  good,  manifestly  twice  as  many  of  the  same 
sort  would  accomplish  twice  as  much.  But  this  is  not  all. 
The  Word  says  that '  one  shall  chase  a  thousand  and  two 
put '  —  not  two  thousand,  but  — '  ten  thousand  to  flight. '  ^ 
There  is  a  cumulative  power  in  numbei'S  greater  than  the 
numerical  increase.  Two  hundred  Christians  ought  to  be 
able  to  accomplish  far  more  than  twice  as  much  as  one 
hundi'ed,  and  will  if  they  properly  co-operate.  If  half  of 
our  church-membership  does  nothing,  far  more  than  half 
of  the  possible  power  is  lost.  If  four  out  of  five  do 
nothing,  possibly  ninety-nine  one-hundredths  of  the  power 
is  wasted.  The  secret  of  the  fact  that  possible  power 
increases  more  rapidly  than  numbers  lies  in  organization, 
the  value  of  which  in  Christian  work  the  churches  and 
denominations  are  barely  beginning  to  learn.  "^ 

1  Deut.  xxxii.  30. 

2  Rev.  Josiah  StroDg,  D.  D.,  iu  Parish  Problems,  p.  348. 


CHAPTER   XX 

CO-OPEEATION   WITH   OTHER   CHURCHES 

The  unity  of  Christendom  is  a  problem  to  which  the 
great  ecclesiasticisms  have  hitely  been  addressing  them- 
selves with  unusual  seriousness  and  insistence.  It  seems 
to  be  felt,  on  all  sides,  that  something  must  be  done  about 
it.  Discussion  of  the  various  propositions  for  organic 
unity,  from  that  of  the  Vatican  to  that  of  the  Congrega- 
tional Council,  is  quite  aside  from  the  purpose  of  the 
present  treatise.  Yet  no  working  church  can  study  its 
responsibilities  and  prepare  to  take  its  place  in  the  field  of 
the  world  and  its  part  in  the  service  of  the  kingdom,  with- 
out being  confronted,  at  once,  with  serious  difficulties  that 
grow  out  of  this  lack  of  unity.  Indeed,  it  is  the  develop- 
ment of  the  working  church  which  has  forced  this  problem 
upon  the  attention  of  Christendom.  So  long  as  each  local 
church  was  content  with  sheltering  and  shepherding  such 
as  were  born  within  its  fold,  or  came  of  their  own  accord 
into  it,  this  question  was  largely  in  abeyance.  But  as 
soon  as  it  was  discovered  that  there  were  large  regions 
lying  unevangelized,  and  that  the  churches  must  go  out 
with  their  gospel  into  these  waste  places,  the  evils  of 
schism  began  to  manifest  themselves.  In  almost  every 
city  in  the  land  the  collisions  and  confusions  arising  from 
this  source  are  shameful,  and  the  waste  of  resources  thus 
entailed  is  little  less  than  criminal.  Any  church  sending 
out  its  visitors  into  a  neglected  district,  to  invite  the 
children  into  its  Sunday-school,  is  apt  to  find  that  a  neigh- 
bor church  has  been  over  the  ground  just  before  it;  and 
the  children,  thus  solicited,  manifest  a  lively  interest  in 
finding  out  which  of  the  Sunday-schools  is  offering  the 
largest   inducements.     Multitudes    of   these   children  are 


('o-()!'i.:ration  with  other  churches         429 

thus  continually  di-awn  away  from  one  scliool  to  another 
hy  what  they  ivgaid  as  superior  attnictions;  there  is  no 
stability  in  their  chureli  rehations,  and  sniail  possi])ility  of 
niakino;  any  permanent  impression  on  their  characters. 

When  any  ehurcli,  after  carefully  studying  the  neglected 
districts  of  its  own  city,  plants  a  chapel  in  some  promising 
lield,  it  may  conlidently  expect  that  before  the  paint  is 
dry  upon  the  walls  of  the  new  building,  another,  like  unto 
it,  will  be  rising  on  the  next  square,  to  contest  with  it  the 
occupancy  of  its  field,  and  to  divide  with  it  a  constituency 
which  is  not  large  enough  to  support  one  enterprise.  If 
this  competitor  is  backed  by  large  revenues,  and  aggres- 
sive workers,  it  is  possible  that  it  may  absorb  the  attend- 
ance, and  leave  the  original  occupant  of  the  field  to 
struggle  and  starve  and  finally  perish.  Such  things  are 
constantly  occurring.  The  principle  of  the  survival  of 
the  strongest  is  alloAved  free  play  among  church  organiza- 
tions in  the  cities.  Mr.  Fiske  says  that  civilization  largely 
consists  in  setting  metes  and  bounds  to  this  force  of 
natural  selection ;  in  replacing  the  animal  competitions  by 
sympathy  and  consideration  and  good-Avill.  He  calls  this 
"casting  off  the  brute  inheritance."  This  stage  of  civili- 
zation has  not  yet  overtaken  our  contending  ecclesiasticisms. 

"  Dragons  of  the  prime 
That  tare  each  other  in  their  slime  " 

were  not  more  ready  to  devour  each  other  than  are  the 
Christian  churches,  so  called,  planted  for  sectarian  pur- 
poses, in  the  growing  districts  of  American  cities.  It  is  a 
striking  illustration  of  the  adage  that  corporations  have  no 
souls.  The  impersonal  society  which  we  call  a  church 
does  not  consider  itself  bound  by  the  law  of  love  in  its 
relations  to  similar  bodies  round  about  it.  There  are 
casuists  who  maintain  that  it  cannot  be;  that  any  social 
organization,  as  such,  must  look  out  for  its  own  interests, 
with  no  regard  for  the  interests  of  its  neighbors.  The 
ethical  soundness  of  this  proposition  may  well  be  ques- 
tioned. Through  the  acceptance  of  some  such  doctrine, 
the   strife  of  classes  and  all  the  woes  that  threaten  the 


430        CHRISTIAN  .PASTOR   AND   WORKING   CHURCH 

social  order  have  crept  into  our  modern  world.  It  is, 
however,  the  principle  Avhich  is  tacitly  assumed  by  most 
of  the  sectarian  propagandists.  Led  by  such  a  maxim, 
those  who  are  zealous  for  denominational  aggrandizement 
fling  themselves  into  competitions  which  must  result  in 
great  waste  of  energy  and  in  the  destruction  of  vast  amounts 
of  capital.  It  would  be  uncharitable  to  say  that  the  delib- 
erate intent  of  those  who  engage  in  these  competitions 
is  to  destroy  one  another's  property;  probably  they  often 
silence  the  voice  of  conscience  with  the  plea  that  the 
growth  of  the  neighborhood  will  soon  develop  support  for 
all  the  competing  churches ;  but  in  four  cases  out  of  five 
this  expectation  would  be  proved,  by  any  serious  investi- 
gation, to  have  slight  foundations;  and  the  fact  would 
plainly  appear  that  the  multiplication  of  churches  in  the 
neighborhood  must  mean  the  death  of  some  of  them,  and 
the  annihilation  of  the  capital  invested  in  them.  Such  a 
contingency  cannot  be  remote  from  the  thought  of  any 
intelligent  person  carefully  considering  the  situation.  If 
it  is  recognized  by  any  of  these  zealous  sectarians,  they 
are  at  least  fain  to  hope  that  their  enterprise  will  survive 
in  the  struggle.  None  of  them  would  think  of  applying 
the  torch  of  the  incendiary  to  the  edifices  erected  by  their 
"sister"  churches;  but  they  adopt  a  policy  which  will 
quite  as  effectually,  if  a  little  less  suddenly,  wipe  out  the 
value  of  their  neighbor's  property. 

The  mere  question  of  material  economy  is,  therefore, 
a  serious  one.  No  man  knows  how  many  hundred  thou- 
sand dollars  worth  of  buildings  have  been  rendered  worth- 
less by  these  sectarian  competitions;  and  even  when  the 
edifices  have  not  been  abandoned,  the  enormous  over- 
suj)ply  of  church  accommodation,  in  the  competitive 
neighborhoods,  signifies  the  unprofitable  investment  of 
large  amounts  of  capital,  from  which  no  adequate  return 
will  ever  come,  and  which  should  have  been  productively 
employed  elsewhere  in  aiding  the  progress  of  the  kingdom 
of  heaven. 

Such  are  the  conditions  which  every  working  church 
must  face  when  it  sets  forth,  at  the  command  of  its  Lord, 


CO-OPERATION    WITH    UTJlKll    CM  ARCHES  431 

to  occupy  tlie  field  into  which,  in  the  exercise  of  its  best 
wisdom,  it  believes  itself  to  be  sent.  It  is  a  situation 
which  no  lx)dy  of  sincere  believers,  to  whom  the  welfare 
of  Christ's  kingdom  is  dearer  than  the  prosperity  of  any 
sect,  can  contemjjiate  without  a  sinking  of  the  heart. 
Was  this  any  [)art  of  the  calamity  which  our  Lord  foresaw 
when  he  said,  "A  man's  foes  shall  be  they  of  his  own 
household?"^  Can  anything  be  more  melancholy  than 
this  fratrici(hil  strife  of  men  who  sing  so  blithely,  in  their 
union  meetings,  — 

"We  are  not  divided, 
All  one  body  we : 
One  in  hope  and  doctrine. 
One  in  charity  !  " 

For  the  waste  of  the  Lord's  money  to  which  we  have 
alluded  is  not  the  only  loss  involved.  The  whole  message 
of  the  Church  is  enfeebled  and  perverted.  The  pushing 
rivalry,  so  patent  to  all  observers,  impresses  those  to  whom 
the  invitations  are  spoken  with  the  egoism  of  the  whole 
proceeding.  It  becomes  too  evident  that  these  eager  can- 
vassers are  working  to  save  the  Church,  more  than  to 
make  the  Church  the  saviour  of  men.  "  The  competition 
of  churches,"  says  one,  "which  is  so  mournfully  common, 
almost  universal,  is  sufficient  evidence  to  the  world  that 
the  churches  are  selfish;  that  they  seek  attendants  in 
exactly  the  same  spirit  that  a  business  house  seeks  cus- 
tomers. And,  of  course,  men  Avho  care  nothing  for  the 
Church  cannot  be  induced  to  attend  for  the  sake  of  the 
Church.  When  we  really  convince  men  that  we  seek  not 
theirs  but  them,  and  that  we  seek  them  for  their  own 
sakes,  not  ours,  we  shall  have  far  more  influence  with 
them." 

What  shall  the  church  do  when  it  finds  itself  face  to 
face  with  these  conditions?  It  ought  to  seek,  by  every 
means  in  its  power,  to  secure  some  kind  of  understanding 
or  agreement  with  the  churches  round  about,  by  which 
competition  shall  be  as  far  as  possible  supi^ressed,  and  the 
principle  of  co-operation  substituted  therefor.     In  the  day 

1  Matt.  X.  36. 


432        CHRISTIAN   PASTOR  AND   WORKING   CHURCH 

when  the  wastefuhiess  of  a  wholly  selfish  competition  is 
fully  recognized  by  political  economists,  and  when  it  has 
become  e\'ident,  even  in  the  material  world,  that  it  is 
better  to  unite  than  to  contend,  it  would  seem  that  the  pos- 
sibility of  securing  some  kind  of  co-operative  arrangement 
among  Christian  churches  ought  not  to  be  despaired  of. 

As  a  beginning,  it  might  be  well  to  propose  a  convention 
of  all  the  churches  of  the  town  or  municipality,  for  the 
sole  purpose  of  studying  together  their  common  field  of 
labor.  A  friendly  conference  of  this  nature,  even  if  it 
were  pledged  beforehand  to  pass  no  votes  and  take  no 
action,  might  prove  to  be  useful.  It  would  necessarily 
emphasize  the  fact  that  the  field  was  common  to  the 
churches  thus  conferring;  the  obligations  of  comity  would 
be  suggested  and  emphasized  by  the  existence  of  the  con- 
ference. Some  churches,  doubtless,  would  be  reluctant 
to  enter  into  it  for  this  very  reason;  for  there  are  still 
some  who  are  shy  of  any  proposition  that  looks  toward 
unity  —  some,  because  they  are  so  fully  convinced  that 
theirs  is  the  only  possible  form  of  church  order,  and  others, 
because  they  think  that  the  existing  "  cut-throat  competi- 
tion "  of  the  sects  is  the  best  regimen  for  the  kingdom  of 
heaven.  But  it  should  not  be  difficult  to  answer  these 
objections  and  bring  the  various  churches  together,  by 
their  representatives,  to  consider  the  condition  of  the  field 
which  they  are  occupying  together  —  to  learn  what  their 
neighbors  are  doing,  and  what  is  left  undone ;  to  investi- 
gate the  hindrances  to  the  progress  of  the  kingdom;  to 
secure  careful  reports  upon  the  state  of  the  most  neglected 
neighborhoods;  to  study  the  relation  of  the  churches  to 
the  working  people  and  the  unchurched  classes  generall}^; 
to  look  into  the  condition  of  the  foreign -born  populations ; 
to  find  out  whether  or  not  the  laws  and  ordinances  of  the 
town  or  city  are  enforced  by  the  proper  authorities,  and 
if  not,  why  not ;  to  learn  what  is  being  done  for  the  poor 
by  public  and  voluntary  agencies,  and  whether  and  to 
what  extent  this  work  of  outdoor  relief  is  tending  to  the 
pauperization  of  the  recipients;  and  to  consider  any  other 
matter   of  this  nature  which  may  be   of  interest  to  the 


C(H)l'l<:itATl()N    Wirii    oTllKU   CMUUCllES  438 

C'hristian  people  of  the  comiininity.  The  purpose  of  this 
conference  woukl  thus  he  puiely  educationuL  Work  of 
this  kind  is  hy  no  means  superfluous.  Cleai\  information 
respecting  the  social  and  religious  conditions  of  the  com- 
munities in  which  they  are  at  work  is  one  of  the  things 
most  needed  hy  all  working  churches.  Far  too  often  they 
keep  working  away,  year  after  year,  with  little  knowledge 
of  what  needs  to  he  done,  or  of  what  others  are  doing. 
An  intelligent  survey  of  the  entire  field  for  which  they 
are  jointly  and  severally  responsihle,  would  he  full  of 
instruction  for  them. 

Such  a  conference,  in  which  each  church  should  he 
represented  hy  its  pastor  and  two  or  three  delegates,  calls 
for  no  elaborate  organization.  A  well-chosen  Business 
Committee  of  three  or  Ave  members  furnishes  all  the 
machinery  needed.  The  duty  of  this  committee  should  he 
to  decide  upon  the  topic  for  each  meeting,  to  secure  the 
opening  paper  or  address,  which  should  be  limited  to  half 
an  hour,  and  to  engage  one  of  the  churches  for  the  meet- 
ing. The  pastor  of  the  church  in  which  the  meeting  is 
held  should  be  the  chairman  of  the  meeting.  The  paper 
of  the  evening  should  be  open  for  discussion,  in  speeches 
of  limited  length,  and  should  be  prepared  with  a  view  to 
its  publication  in  the  local  newspapers.  Careful  studies, 
not  too  long,  of  the  religious  or  social  conditions  of  the 
community,  are  available  "news,"  which  any  enterprising 
journal  would  gladly  print.  The  conference  would  thus 
assist  in  enliglitening  the  whole  community  respecting  its 
own  social  needs,  and  could  be  an  effective  means  of 
creating  an  intelligent  and  wholesome  public  opinion. 

There  is  good  reason  to  believe  that  a  few  meetings  of 
this  nature  would  convince  the  churches  taking  part  in 
them  that  they  ought  to  devise  some  method  of  practical 
co-operation.  Such  an  association  as  this  would  be  likely 
to  deepen,  in  the  hearts  of  all  sincere  disciples,  the  feeling 
of  their  common  interests  and  aims,  and  Avould  strengthen 
the  craving  for  fellowship  in  Avork  which  must  spring  in 
the  heart  of  all  who  have  learned  of  Christ.  Evidence  of 
wasted  resources  and  conflicting  labors  must  needs  appear 

28 


434        CHRISTIAN   FASTOR   AND   WORKING   CHURCH 

in  abundance  to  those  engaged  in  such  studies;  and 
doubtless  large  tracts  of  heathenism,  practically  untouched 
by  all  these  striving  bands  of  sectaries,  would  be  brought 
to  light.  The  need  of  a  more  comprehensive  and  a 
more  rational  policy  of  evangelization  would  be  strongly 
emphasized. 

The  first  question  respecting  the  active  co-operation  of 
the  Christian  churches  of  the  local  community  in  their 
common  work  would  have  respect  to  the  basis  of  such 
organization.  What  churches  shall  be  invited  or  admitted  ? 
What  shall  be  the  doctrinal  foundation  of  such  an  effort? 
To  some  persons  this  is  a  paramount  consideration.  They 
are  not  willing  to  unite  in  Christian  work  of  any  kind 
with  those  whose  beliefs  are  unsound.  The  Roman  Catholic 
church,  in  its  strenuous  testimony  to  the  unity  of  the 
church,  and  its  unflinching  assertion  that  there  can  be  no 
unity  which  is  not  based  upon  acceptance  of  the  supreme 
authority  of  the  Bishop  of  Rome,  refuses,  as  a  matter  of 
course,  to  take  part  in  any  association  by  which  the  recog- 
nition of  other  Christian  bodies  as  churches  is  even  im- 
plied. Many  high  Anglicans,  with  a  different  standard 
of  regularity,  adopt  a  similar  practical  rule.  Some  of 
the  Reformed  bodies  have  hitherto  held  so  strongly  to 
the  vital  importance  of  certain  tenets  of  orthodoxy  that 
they  could  not  co-operate  with  any  who  did  not  hold  these 
doctrines.  Various  attempts  have  been  made  to  find  a 
doctrinal  basis  on  which  Christians  of  different  names, 
residing  in  the  same  neighborhood,  might  unite  in  Chris- 
tian work.  The  creed  of  the  Evangelical  Alliance  was 
long  supposed  to  be  a  statement  broad  enough  for  all  prac- 
tical purposes.  This  creed  contained  the  doctrine  of  the 
Trinity  and  what  are  known  among  the  Reformed  churches 
as  the  doctrines  of  grace,  including  the  expiatory  atone- 
ment, and  the  need  of  regeneration;  it  asserted  also  the 
everlasting  punishment  of  those  dying  in  impenitence.  By 
this  creed,  many  of  those  who  "  j)rof ess  and  call  themselves 
Christians  "  were  excluded  from  fellowship  in  Christian 
work;  and  while  a  goodly  number  of  the  denominations 
were  able  to  range  themselves  under  the  banner  of  the 


C(MH»KRAT1()N    WITH    OTHKR   CHURCHES  435 

Evangelical  Alliance,  its  (lefinitioiis  of  doctrine  served  to 
divide  rather  than  to  unite  the  followers  of  C^hrist.  The 
Apostles'  Creed  has  often  been  proposed  as  a  basis  of 
fellowshij)  for  local  organizations,  but  even  this  proves  to 
be  a  stumbling-block  to  some  whose  co-operation  is  greatly 
to  be  desired. 

These  unsuccessful  endeavors  after  unity  have  raised 
the  question  whether,  in  the  local  community,  any  dog- 
matic basis  is  essential  to  the  co-operation  of  Christians. 
Doul)tless  when  the  great  denominations  negotiate  respect- 
ing organic  union,  it  is  necessary  that  they  should  come 
to  some  definite  understanding  about  doctrines.  But  when 
neighboring  churches  come  together  to  consider  the  work 
lying  at  their  doors,  and  to  agree  upon  some  plan  by 
which  this  work  may  be  carried  forward  without  waste  or 
friction,  is  it  really  important  that  a  doctrinal  platform 
should  be  agreed  upon  before  they  set  to  work  ?  May  they 
not  "receive  one  another,"  as  servants  of  the  same  Master, 
and  agree  to  waive  doctrinal  differences  ? 

There  is,  however,  one  important  affirmation,  which 
Christian  churches,  engaged  in  avowedly  religious  work, 
should  always  utter  and  maintain.  They  are  Christian 
churches ;  and  the  very  principle  of  their  organization  is 
loyalty  to  Jesus  Christ.  No  co-operation  of  Christian 
churches  is  to  be  desired,  in  which  this  principle  is  disal- 
lowed. Christian  churches  may  unite,  for  various  social 
and  ethical  purposes,  with  organizations  that  are  not  Chris- 
tian; but  when,  as  churches,  they  meet  to  form  a  union 
of  churches,  the  organic  idea  of  the  Christian  church 
cannot  be  ignored.  All  organizations  taking  part  in  such 
a  union  must  be  those  that  "hold  to  the  Head."  Accept- 
ance of  the  lordship  and  leadership  of  Jesus  Christ  is  the 
only  bond  of  union  between  Christian  believers ;  but  this 
and  this  alone  is  essential  to  useful  Christian  fellowship. 
Those  who  can  answer  the  Master's  question,  "Whom 
say  ye  that  I  am?"  as  Peter  answered  it,  "Thou  art  the 
Christ,  the  Son  of  the  living  God,"  may  surely  l)e  recog- 
nized as  Christians.  Further  inquiry  into  the  philosophi- 
cal distinctions   which  they  are  in  the  habit  of  making 


436        CHllISTIAN  ;pASTOR   AND    WORKING   CHURCH 

respecting  the  essentials  of  divinity  and  humanity  may  be 
forgone.  His  own  apostles  were  by  no  means  clear 
respecting  the  essential  nature  of  our  Lord,  while  they 
companied  with  him  in  the  flesh;  such  as  those  whom  he 
chose  to  be  always  with  him  here,  and  for  whom  he  prayed 
that  they  might  be  with  him  forever,  are  not  to  be  set 
aside  by  us  as  unworthy  of  our  fellowship.  Loyalty  to 
him,  the  acceptance  of  him  as  Master,  a  true  discipleship 
—  this  is  the  only  condition  on  which  we  need  to  insist 
when  we  come  together  as  Christian  neighbors  to  form 
plans  for  the  better  prosecution  of  our  common  work. 

Doubtless  the  first  thing  to  be  done  by  such  an  organi- 
zation of  the  churches  would  be  to  divide  the  field  among 
\  themselves,  so  that  each  church  should  have  some  definite 
territory  for  Avhose  evangelization  it  should  be  held  respon- 
sible. These  districts  should  be  assigned  with  consider- 
able care,  so  that  each  church  would  find  opportunity  of 
work  among  the  poor  and  the  neglected.  To  assign  to 
each  church  a  district  contiguous  to  its  own  edifice  would 
not  be  wise,  for  some  of  the  churches  are  located  in  neigh- 
borhoods where  there  are  few  of  the  necessitous  and 
unchurched,  and  other  churches  have  almost  no  other  kind 
of  neighbors.  The  aim  should  be  to  distribute  the  work 
as  fairly  as  possible,  considering  the  ability  of  the  several 
churches. 

Nor  should  any  church  be  given  exclusive  charge,  for 
evangelistic  purposes,  of  the  territory  thus  entrusted  to  it. 
For  within  this  territory,  wherever  it  might  be,  would  be 
found  many  families  connected  with  other  churches,  and 
the  right  of  these  churches  to  care  for  their  own  members 
could  not  be  disputed.  The  duty  of  the  occupying  church 
would  be  to  find,  by  a  careful  canvass,  those  families  in 
the  district  which  had  no  connection  with  any  church, 
and  to  be  responsible  for  the  care  of  them.  Many  families 
would  be  found,  in  such  a  canvass,  which  had  formerly 
been  communicants  in  some  church,  but,  for  some  reason, 
had  lost  connection  with  it.  The  visitors  should  be 
instructed  to  send  the  names  of  such  families  to  the  pastor 
of  the  nearest  church  of  the  denomination  to  which  the 


COOJ'EKATION    WITH    OTHER    CHL'RCHES  437 

wanderers  were  formerly  iittaclied.  Otliers,  though  never 
connnunieaiits,  woukl  liave  decided  preferences  among  the 
churches,  and  the  aim  should  be  to  put  these  also  into 
communication  with  the  churches  which  they  prefer. 
Those  having  neither  relationships  nor  preferences  else- 
where should  be  cordially  welcomed  to  the  services  of  the 
church  giving  the  invitation. 

When  the  canvass  of  the  district  is  made  in  this  spirit 
and  with  these  purposes,  the  people  receiving  the  invita- 
tion will  get  a  new  impression  of  the  meaning  of  Christian 
evanofelization.  It  will  l)e  evident  that  the  visiting  church 
is  not  Avorking  exclusively  for  its  own  aggrandizement; 
that  it  considers  tlie  interests  of  the  kingdom  of  heaven 
as  paramount,  and  the  interests  of  its  own  organization  as 
secondary.  "  When  the  invitation  is  given  in  the  name  of 
all  the  churches,"  says  Dr.  Strong,  "it  is  manifest  that 
they  are  co-operating  instead  of  competing,  and  the  invi- 
tation which  is  seen  to  be  unselfish  is  much  more  effec- 
tive. Such  oneness  of  spirit  and  effort  has  an  influence 
which  thrice  the  effort  without  co-operation  cannot  have ; 
not  simply  because  organization  always  economizes  force, 
but  because  such  oneness  is  the  convincing  evidence  of 
the  divine  origin  and  character  of  the  Christian  religion 
which  the  world  lacks.  Christ  prayed  that  his  followers 
might  be  one,  that  the  world  might  know  that  the  Father 
sent  him.'''' 

The  churches  thus  co-operating  should  have  regular 
meetings  at  which  each  church  should  report  the  results 
of  its  canvass,  and  for  this  purpose  uniform  blanks  should 
be  provided  for  the  visitors,  showing  the  number  of 
families  called  upon  by  each  one,  the  number  attending 
other  churches,  the  number  attending  no  church,  the 
number  gathered  into  the  inviting  church  and  its  Sunday- 
school,  and  the  names  and  addresses  of  the  families  reported 
to  the  pastors  of  other  churches.  These  reports  should 
be  summarized  and  reported  to  the  union,  and  the  returns, 
when  compiled,  would  furnish  a  complete  religious  census 
of  the  town  or  city. 

The  attempt  is  sometimes  made  to  form  an  alliance  of 


438        CHRISTIAN   PASTOK   AND    WORKING   CHURCH 

all  the  churches,  and  perform  this  work  of  visitation  by 
means  of  a  general  committee  or  su]3erintendent  represent- 
ing all,  who  shall  subdivide  the  whole  field  and  assign  the 
visitors,  selecting  them  from  all  the  churches.  But  it  is 
doubtful  whether  this  plan  w^ould  be  generally  found  prac- 
ticable. It  is  better  to  assign  to  each  church  a  definite 
territory  for  its  care,  providing  it  with  the  blanks  for  its 
report  to  the  union,  indicating,  in  a  general  way,  the 
method  by  which  its  work  shoukl  be  done,  and  leaving  it 
free  to  work  out  its  problem  with  its  own  resources.  It 
should  also  be  understood  that  the  responsibility  of  initiat- 
ing any  new  religious  enterprise  —  Sunday-school  or  chapel 
service  —  in  the  district  thus  assigned  should  belong  to  the 
church  having  the  care  of  it;  and  that  no  other  church 
should  enter  the  district  for  such  a  purpose  without  con- 
sultation with  the  church  in  charge.  Upon  this  principle 
of  comity  much  stress  should  be  laid.  In  the  meetings  of 
the  union  the  scandalous  and  disastrous  results  of  multi- 
plying organizations  for  purely  sectarian  purposes  should 
often  be  held  up  to  reprobation,  and  the  need  of  adhering 
to  some  such  rule  of  good-neighborhood  should  be  empha- 
sized. If  some  consultation  with  other  churches  and 
some  consideration  of  the  interests  of  the  kingdom  must 
precede  the  attempt  of  any  sect  to  establish  a  new  enter- 
prise, many  grievous  offences  against  prudence  and  charity 
would  be  avoided.  Most  of  the  organizations  that  have 
been  thrust  into  fields  where  they  were  not  needed  were 
the  fruit  of  a  heedless  sectarian  impulse ;  if  their  projec- 
tors had  been  called  to  justify  them  before  the  bar  of 
reason,   they  would  have  been  put  to  shame. 

The  church  receiving  the  charge  of  such  a  district 
should  be  expected  to  canvass  it  frequently,  certainly  as 
often  as  once  a  year.  Necessitous  families  will  be  found 
which  ought  to  be  visited  very  frequently;  these,  how- 
ever, shoukl  be  placed  under  the  care  of  the  visitors  of  the 
poor.  Families  which  are  known  to  be  in  attendance  upon 
other  churches  need  not  be  called  upon  a  second  time; 
those  wanderers  reported  to  other  pastors  should  be  seen 
again,  to  make  sure  that  they  have  been  properly  folded ; 


COOPERATION    WITH    OTHER    CHURCHES  439 

and  thosi!  wlm  still  remain  nnslu'[)lierded  should  be  kindly 
entreated,  until  they  make  it  evident  that  the  friendly 
overtures  of  the  visitors  are  no  longer  welccme.^ 

Hy  measures  of  co-operation  of  some  such  character  the 
churches  of  most  towns  and  cities  could  make  sure  that 
no  classes  and  no  districts  were  neglected,  but  that  the 
invitations  of  the  gospel  had  been  carried  to  the  whole 
comnninity.  There  woidd  be  difficulty,  no  doubt,  in 
adapting  a  })lan  like  this  to  such  a  metropolis  as  London, 
or  even  to  a  city  like  Glasgow  or  New  York  or  Chicago. 
In  cities  of  one  or  two  hundred  thousand  people  the  plan 
might  be  adopted,  and  more  easily  in  lesser  communities. 
It  would,  however,  be  practicable  in  the  great  cities  to 
select  certain  large  districts  or  sections,  and  group  the 
churches  within  them  for  this  co-operative  work.  This 
geographical  division  of  a  great  city  should  include  locali- 
ties inhabited  by  the  less  fortunate  as  well  as  the  more 
fortunate  classes,  and  should  not  be  so  large  that  the 
workers  could  not  conveniently  meet  and  co-operate.  A 
plan  like  this  was  recently  adopted  at  the  East  End  of 
Pittsburgh,  Pa.,  with  the  best  results.  The  churches  of 
that  vicinity  were  brought  into  the  most  cordial  fraternal 
relations,  the  life  of  all  of  them  was  greatly  enriched  and 
stimulated,  and  the  effect  of  this  co-operation  upon  the 
community  at  large  was  manifest. 

It  is  clear  that  churches  thus  associated  may  find  other 
work  in  which  they  can  unite  besides  the  visitation  of 
the  unchurched.  Their  joint  study  of  their  common  field 
will  reveal  to  them  a  great  number  of  interests  which  need 
their  care,  and  in  which  they  may  usefully  co-operate. 
Here,  however,  there  will  be  need  of  great  wisdom  and 
moderation.  Christian  people  are  by  no  means  of  one 
mind  respecting  the  things  that  ought  to  be  done.  When 
practical  measures  are  proposed,  great  differences  of  opinion 
immediately  appear.  Respecting  the  evils  arising  from  the 
use  of  intoxicating  liquors,  for  example,  there  is  not  much 
difference  of  opinion;  and  the  wish  to  do  something  for 
the  removal  of  these  evils  would  be  practically  unanimous. 

*  See  Chap.  ix. 


440        CHRISTIAN  PASTOR    AND    WORKING   CHURCH 

But  when  the  ways  and  means  were  considered,  the  unanim- 
ity would  vanish.  The  sectarianism  of  the  advocates  of 
temperance  is  not  less  virulent  than  the  ecclesiastical 
variety.  Some  would  be  inclined  to  insist  upon  measures 
which  others  would  deem  quixotic;  it  is  not  unusual  for 
zealous  partisans  of  one  method  to  denounce  those  who 
favor  other  methods  as  foes  of  the  cause  and  "  friends  of 
the  rum  interest."  The  existence  of  great  differences  of 
opinion  nuist  be  clearly  and  frankly  recognized  at  the  out- 
set, and  the  question  must  be  raised  whether  any  line 
of  policy  can  be  found  in  which  all  can  heartily  co-operate. 
Here  is  a  great  opportunity  for  these  Christians  to  take  a 
few  lessons  in  tolerance  and  sweet  reasonableness.  It  is 
quite  worth  Avhile  to  learn  that  although  it  is  impossible 
for  two  to  walk  together  all  the  way  except  they  be  agreed, 
it  is  still  often  possible  for  those  who  have  different  ends 
in  view  to  go  together  a  good  part  of  the  way.  "If  in 
anything,"  says  Paul,  "ye  are  otherwise  minded,  even  this 
shall  God  reveal  unto  you:  only,  whereunto  we  have 
already  attained,  by  that  same  rule  let  us  walk."^  "Let 
us  go  together  as  far  as  we  can,"  must  be  the  motto  of 
these  co-operating  churches.  It  must  be  understood  at 
the  outset  that  there  will  be  many  practical  matters  in 
which  they  cannot  co-operate;  the  problem  is  to  find  the 
things  in  which  they  can  heartily  work  together.  And, 
in  this  bitterly  controverted  field  of  temperance,  there  Avill 
be  some  useful  things  which  these  churches  can  unite 
to  do. 

It  is  probable,  for  example,  that  they  could  unite  to 
provide  safe  places  of  resort  and  refreshment,  to  counter- 
act the  attractions  of  the  drinking-places.  Recent  careful 
investigations  show  the  great  need  of  some  such  provision. 
A  good  part  of  the  patronage  of  the  saloons  and  public- 
houses  is  due  to  the  desire  for  society  and  for  a  comfort- 
able place  to  sit  and  chat  and  read  the  evening  newspaper. 
Such  places  of  resort,  with  none  but  "temperance  drinks," 
are  provided  in  great  numbers  in  British  cities,  but  in 
America  there  are  few  of  them.     It  is  probable  that  the 

1  Phil.  iii.  15,  16. 


COOrERATION    W  ITU    OTHER   CHURCHES  441 

Opening  of  siu'li  phicos  in  our  Anu'i'ican  cities  wonld  prove 
an  effective  temperance  niciusure.  They  should  never  he 
offered  as  charities,  and  it  would  he  a  mistake  to  connect 
with  tliem  an}^  kind  of  religious  exercises;  they  ought  to 
he  simply  and  frankly  places  of  decent  resort  for  every- 
hody;  and  they  ought  to  he  managed  in  such  a  way  as  to 
he  self-supporting.  'Jlie  relation  of  the  associated  churches 
to  such  an  enterj)rise  would  he  simply  that  of  promoter 
and  patron ;  through  a  competent  committee,  they  might 
secure  the  formation  of  a  company  which  would  undertake 
the  husiness,  and  tliey  could  lend  to  it  their  moral  support. 
That  the  united  churches  of  any  town  or  city  could,  hy 
their  hearty  advocacy,  set  such  an  enterprise  on  foot  is 
scarcely  to  he  douhted;  and  it  would  appear  that  until 
something  of  the  kind  is  done,  they  ought  not  to  be  too 
severe  in  their  censure  of  those  who  resort  to  the  only 
warm  and  bright  places  they  can  find  to  spend  their  winter 
evenings  in,  nor  to  those  who  furnish  such  places  for  tlie 
comfort  and  entertainment  of  their  fellow-men.  Much  of 
what  passes  for  zealous  temperance  sentiment,  when 
viewed  from  the  standpoint  of  the  man  in  the  street,  savors 
quite  too  much  of  the  spirit  of  the  dog  in  the  manger. 
Our  appeal  to  the  habitu^  of  the  saloon  will  be  much 
more  cogent  wlien  we  have  furnished  him  with  something 
better  to  take  its  place ;  and  our  political  agitation  for  the 
closing  of  the  saloon  will  be  greatly  strengthened  by  the 
same  provision. 

The  associated  churches  could  also,  in  all  probability, 
unite  in  the  demand  for  the  closing  of  the  drinking-places 
on  Sunday.  That  the  open  saloon  is  far  more  injurious  to 
the  community  on  Sunday  than  on  any  other  day  of  the 
week  is  matter  of  demonstration.  When  the  saloons  are 
open,  the  arrests  on  Sunday  and  Sunday  night  are  more 
numerous  than  on  other  days;  the  cost  to  the  community 
of  the  maintenance  of  the  peace  on  this  day  of  rest  is 
heavier  than  on  other  days,  and  the  loss  to  tlie  families  of 
bread-winners  of  the  means  of  livelihood,  with  their  con- 
sequent pauperization,  is  far  more  serious  on  Sunday  than 
on  any  other  day.     It  is,   therefore,   the  simple  right   of 


442        CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

the  coininuiiity,  for  its  own  protection,  to  insist  upon  the 
closing  of  the  clrinking-places  on  the  day  of  rest;  and  the 
churches,  resting  their  demand  on  no  theological  assump- 
tions, but  simply  on  the  general  welfare,  which  they  are 
interested  in  promoting,  may  join  in  enforcing  this  demand. 
A  steady  and  resolute  insistence  upon  a  principle  so  clear, 
in  which  all  the  Christian  churches  of  the  community 
united,  could  not  fail  to  have  great  influence  in  forming 
the  public  opinion  by  which  this  policy  would  be  made 
effectual. 

In  another  testimony,  of  the  greatest  value,  these  asso- 
ciated churches  may  be  able  to  unite.  That  is  the  testi- 
mony to  the  sacredness  of  law.  The  stability  of  all  free 
governments  rests  upon  the  obedience  of  the  people,  and 
especially  of  the  magistrates,  to  the  laws  enacted  for  their 
government.  Liberty  is  the  child  of  law;  where  there  is 
no  restraint  of  human  passion,  and  no  rational  establish- 
ment of  social  order,  there  is  no  freedom  for  any ;  the  only 
rule  is  the  power  of  the  strongest.  That  the  laws  which 
undertake  to  secure  the  liberties  of  men  are  entitled  to  the 
respect  of  all  is,  therefore,  the  fundamental  principle  of 
civilized  society.  Even  though  they  may  be  imperfect,  it 
is  better  to  bear  with  their  imperfection  until  they  can  be 
lawfully  amended,  than  to  ignore  and  disobey  them. 

The  notion  that  every  citizen  may  judge  for  himself 
what  laws  are  beneficent,  and  may  set  aside  those  which 
are  displeasing  to  himself,  braving  the  censure  and  retri- 
bution of  the  constituted  authorities,  is  a  most  pernicious 
and  abominable  conceit;  albeit  we  find  it,  now  and  then, 
advocated  in  newspapers,  and  avowed  in  public  speeches. 
Still  less  is  it  to  be  conceded  that  a  public  officer,  sworn, 
in  the  very  terms  of  his  oath  of  office,  to  support  and 
administer  the  laws,  should  pick  and  choose  among  these 
laws,  selecting  those  which  he  will  enforce,  and  tacitly 
permitting  those  which  are  displeasing  to  himself  to  be 
dishonored.  That  some  such  policy  as  this  has  become 
traditional  in  some  American  municipalities  there  is  reason 
to  fear.  ,. 

What  can  be  done  to  check  the  spread  of  this  political 


CO-OPERATION    WITH    OTHER    CHURCHES  443 

leprosy?  It  would  seem  tliat  the  CHiristian  churches  of 
every  coininunity,  whose  (hity  it  is  to  enforce  the  fuuda- 
menttil  priiic*ii)k\s  of  morality,  might  unite  •in  a  resolute 
demand  for  obedience  to  the  laws  of  the  land,  especially 
on  the  part  of  those  who  have  sworn  t(»  honor  and  admin- 
ister them.  When  they  see  the  laws  openly  disobeyed, 
and  those  who  are  charged  with  the  duty  of  enforcing 
them  plainly  conniving  at  the  disobedience,  and  even 
enriching  themselves  by  corru[)tly  granting  inununity  to 
the  law-breakers,  it  is  their  duty  to  raise  their  united 
voices  in  condemnation  of  the  shameful  infidelity.  It  is 
not  their  dut}^  to  organize  volunteer  detective  or  prosecut- 
ing agencies  for  the  performance  of  the  work  thus  neglected 
by  the  officials,  but  it  is  their  duty,  as  the  witnesses  for 
righteousness,  to  condemn,  in  no  ambiguous  terms,  the 
most  grievous  unrighteousness  existing  among  them. 
The  function  of  the  old  prophets  must  belong  to  somebody 
in  this  generation,  and  to  whom  has  it  descended,  if  not 
to  the  teachers  of  religion?  Doubtless  the  obligation  to 
declare  the  truth  respecting  all  these  matters  Avhich  con- 
cern the  existence  of  society  rests  on  the  occupant  of  every, 
pulpit;  but  the  united  voice  of  all  the  churches,  clearly 
and  strongly  testifying  upon  such  an  issue,  would  exert 
an  influence  stronger  than  that  of  the  single  and  separate 
pulpits.  Such  a  testimony,  faithfully  spoken,  again  and 
again,  must  produce  a  wholesome  change  in  public  opinion 
with  respect  to  this  crying  evil.  It  is  a  testimony  which 
no  man  can  gainsay.  The  reason  of  it  is  self-evident  to 
all  who  have  reflected  upon  the  nature  of  civil  society. 
And  the  associated  churches,  by  simply  declaring  the 
whole  counsel  of  God  with  respect  to  this  great  interest  of 
law,  would  perform  for  the  community  a  service  of  the 
highest  value. 

To  the  churches  of  the  community  thus  associated,  and 
seeking  for  ol)jects  to  which  they  might  devote  their 
united  energies,  other  opportunities  of  co-operation  than 
those  mentioned  would  undoubtedly  appear.  To  one  of 
the  most  important  of  these  we  shall  devote  the  conclud- 
ing chapter.     The  determination  to  attempt  nothing   in 


444        CHRISTIAN   PASTOR   AND    WORKING   CHURCH 

which  tliey  could  not  heartily  unite  —  to  be  content  with 
undertaking  only  such  labors  as  they  could  hope  to  carry 
through  with  entire  success  —  would  result  in  a  conscious- 
ness of  power  which  would  greatly  add  to  the  hopefulness 
and  courage  of  every  member  of  the  organization.  And 
doubtless  the  word  of  the  Master  would  be  fulfilled  to  his 
Church  thus  united :  "  Because  thou  hast  been  faithful  in 
a  few  things,  I  will  make  thee  ruler  over  many  things; 
enter  thou  into  the  joy  of  thy  Lord." 

It  is  even  possible  that  churches  thus  seriously  endeav- 
oring to  find  common  ground  on  which  they  could  stand, 
and   objects  in  which  they  could  combine   their  efforts, 
would  come  to  realize  their  essential  unity.     It  might,  by 
and  by,  be  evident  that  here  was  truly  but  one  Church ; 
that  the  associated  congregations  of  any  town  or  city  really 
constituted  the  Church  of  that  town  or  city;  that  there 
could  be  but  one  Church  of  Jesus  Christ  in  any  commun- 
ity, and  that,  in  their  common  loyalty  to  him,   and  their 
consistent  endeavors  to  work  together  with  him  and  for 
him,   the  unity  of  the   Church  had  been  realized.     It  is 
,here,  if  anywhere,  that  Christian  unity  will  be  achieved. 
Neighboring  congregations  of  believers,  whose  principle  of 
organization  is  simple  loyalty  to  Jesus  Christ,  may  grow 
together.     It  is  possible  that  such  associations  should  come 
into  such   close   and   helpful   relations    that   their   union 
would  mean  more  to  them  than  any  denominational  bond 
could  mean ;  and  that  they  would  finally  stand  together  as 
one  Church,  together  contending  for  the  faith  once  deliv- 
ered to  the  saints,   and  lifting  up  a  united  front  against 
the  powers  of  evil.     Nothing  seems  to  be  wanting  to  this 
but  the  recognition  of  the  importance  of  co-operation,  and 
the  willingness  to  co-operate.     There  do  not  appear  to  be 
any  theoretical  obstacles  to  some  measure  of  co-operation. 
Roman   Catholics    may  be  willing   to   stand  with  us    on 
some  platforms,   and  to  recognize  the  fact  that  they  are 
our  brethren.     Every  overture  from  that  direction  should 
be  cordially  welcomed;  it  must  be  that  in  certain  matters 
they  will  be  willing  to  unite  with  us.     In  the  preface  to 
his   Reformed  Pastor^   so  devout  an  Evangelical   and  so 


COOPERATION     W  1111    oTHEli    (JHUKCHES  445 

sturdy  ii  rioU'stiiiit  as  Richard  IJaxtcr  thus  sets  fortli  his 
own  feeling  respecting  the  co-operation  of  Christians  of 
different  beliefs :  — 

"The  thing  I  desire  is  this:  (1)  That  we  might  all 
consider  how  far  we  may  hold  communion  together  even 
in  the  same  congregations,  notwithstanding  our  different 
opinions;  and  to  agree  not  to  withdraw  when  it  may 
possibly  be  avoided.  (2)  But  when  it  cannot,  that  yet 
we  may  consult  how  far  we  may  hold  communion  in  dis- 
tinct congregations;  and  to  avoid  that  no  further  than  is 
of  mere  necessity.  And  (3),  and  principally,  to  consult  and 
agree  upon  certain  rules  for  the  management  of  our  differ- 
ences in  such  manner  as  may  be  least  to  the  disadvantage 
of  the  common  Christian  truths  which  are  acknowledged  by 
us  all.  Thus  far  would  I  seek  peace  with  Arminians, 
Antinomians,  Anabaptists,  or  any  that  hold  the  founda- 
tion. Yea,  and  in  the  two  last  I  would  not  refuse  to  con- 
sult an  accommodation  with  moderate  Papists  themselves, 
if  their  principles  were  not  against  such  consultations  and 
acconmiodations ;  and  I  should  judge  it  a  course  which 
God  will  better  approve  of,  than  to  proceed  by  carnal  con- 
trivances to  undermine  their  adversaries,  or  by  cruel  mur- 
ders to  root  them  out,  which  are  their  ordinary  courses. 
I  remember  that  godly,  orthodox,  peaceable  man,  Bishop 
Ussher  (lately  deceased),  tells  us  in  his  sermon  at  Wansted, 
for  the  unity  of  the  Church,  that  he  made  a  motion  to  the 
Papist  priests  in  Ireland ;  that  because  it  was  ignorance  of 
the  common  principles  that  was  likely  to  be  the  undoing 
of  the  common  people  more  than  the  holding  of  the  points 
Avhich  we  differ  in,  therefore  both  parties  should  agree  to 
teach  them  some  catechism  containing  those  connnon 
principles  of  religion  which  are  acknowledged  by  us  all. 
But  jealousies  and  carnal  counsels  would  not  allow  them 
to  hearken  to  the  motion." 

Such  jealousies  and  carnal  counsels  have,  indeed,  for 
long  centuries,  been  building  barriers  between  the  disciples 
of  a  common  Lord;  but  the  day  must  come  when  these 
obstructions  will  be  swept  away,  and  when  the  determina- 
tion   to   study    the    things    that   make    for   unity  will  be 


446        CHRISTIAN^  PASTOR   AND   WORKING   CHURCH 

stronger  than  the  selfish  passions  that  foster  schism.  And 
this,  let  us  repeat,  is  likely  to  come  to  pass  as  the  result 
of  the  efforts  of  local  churches  to  come  to  an  understand- 
ing respecting  the  work  lying  before  them  in  their  several 
communities.  Therefore  it  is  a  matter  which  directly  and 
vitally  concerns  the  pastor  of  the  local  church,  and  those 
who  are  laboring  with  him.  It  is  in  the  administration  of 
these  local  churches  that  the  practical  solution  of  this 
problem  will  be  found. 

The  principle  which  underlies  the  whole  matter  is  the 
principle  which  is  revolutionizing  modern  sociology  and 
economics,  —  the  conception  of  society  as  an  organism.  If 
this  is  true  of  all  society  it  is  even  more  vitally  true  of 
Christian  society.  If  it  illustrates  the  relations  of  the 
members  of  churches  to  the  churches,  it  illustrates  also  the 
relation  of  groups  of  Christians  to  the  Christian  commun- 
ity. "Many  members  but  one  body"  is  as  true  of  the 
Church  of  Jesus  Christ  in  any  town  or  city  as  it  is  of  the 
individual  members  of  any  given  church.  These  separated 
congregations  are  not  normally  separate,  and  cannot  be  if 
the  life  of  Christ  is  in  them.  They  are  members  one  of 
another.  There  can  be  no  fulness  or  perfection  of  life 
in  any  of  them  unless  each  is  ministering  to  all  and  all  are 
ministering  to  each.  The  churches  of  any  one  denomina- 
tion may  be  like  the  fingers  of  one  hand ;  but  that  hand 
draws  its  life-blood  from  the  body  of  Christ  and  must  be 
the  servant  of  the  body.  The  independency  of  the  local 
church  is  a  doctrine  which  must  not  be  too  strongly 
asserted.  Indeed,  even  those  to  whom  it  is  a  cardinal 
principle  make  haste  to  declare  that  it  must  never  be  dis- 
sociated from  the  other  principle,  equally  fundamental,  of 
the  fellowship  of  the  churches.  If  a  certain  measure  of 
autonomy  be  granted  to  each  congregation,  it  is  only  that 
the  freedom  thus  conceded  may  be  used  in  a  loving  co- 
operation with  all  who  follow  the  same  Master.  And  this 
principle  of  the  fellowship  of  the  churches  is  one  to  which 
no  denominational  limits  can  be  set.  It  is  not  merely  the 
churches  of  the  same  denomination  which  are  members 
one  of  another.     It  is  not  their  acceptance  of  the  creed  of 


cc>-orEUATi(>N   Willi  <>tiii:r  cnuitCHKS  447 

a  (lehoniiniitioii,  or  tlieir  utterance  of  some  "consensus  of 
doctrine,"  or  their  observance  of  certain  connnon  usages 
that  makes  them  one,  it  is  the  life  of  Christ  that  is  in 
them.  Hranclies  of  the  same  tree  liave  no  need  of  a  con- 
fession of  faith  to  consunnnate  and  manifest  their  unity. 
And  all  true  churclies  of  Jesus  Christ,  living  so  near  to 
one  another  that  they  can  be  affected  by  one  another's 
life,  must  feel  themselves  to  be  one,  and  must  realize 
more  and  more  fully,  as  his  life  is  perfected  in  them,  how 
unnatural  and  even  suicidal  is  the  attem^jt  to  maintain 
separate  interests,  and  the  refusal  to  be  helpers  of  one 
another's  faith  and  love. 

There  is  reason  to  hope  that  this  conception  of  Christian 
society  as  an  organism  will  give  us,  during  the  century 
which  is  now  approaching,  some  precious  fruitage.  The 
old  individualism  has  done  its  disintegrating  work  in 
ecclesiastical  as  well  as  in  civil  society.  It  was  a  neces- 
sary reaction  against  the  hierarchical  despotisms  by  which 
not  only  the  local  congregation  was  robbed  of  the  precious 
right  of  "home  rule,"  but  the  individual  layman  was 
reduced  to  a  cipher,  —  the  clergy  being  the  only  significant 
figures.  But  the  force  of  this  protest  has  gone  quite  far 
enough.  Those  local  churches  which  have  most  completely 
won  their  autonomy  may  well  be  the  first  to  show  how 
free  they  are  to  seek  the  unity  of  the  spirit  in  the  bonds  of 
peace,  and  how  many  and  precious  are  the  interests  which 
churches  of  differing  creeds  and  rites  may  combine  to 
serve.  That  the  spiritual  unity  of  Christian  believers  is  a 
sublime  reality,  the  churches  of  the  next  century  ought  to 
make  manifest. 


CHAPTER   XXI 

THE   CAEE   OF   THE   POOR 

It  might  almost  be  said  that  the  Christian  church  was 
organized  for  the  care  of  the  poor.     The  version  of   the 
first  Beatitude  found  in  Luke's  Gospel,  "Blessed  are  ye 
poor,   for  yours  is  the  kingdom   of    God,"^   was    rightly 
supposed,  in  the  earliest  times,  to  refer  primarily  to  those 
who  were  not  rich  in  this  world's  goods.     The  first  assem- 
blies of  the  saints  were  largely  composed  of  the  needy  and 
the  destitute.     "Hearken,  my  beloved  brethren,"  cries  the 
Apostle  James :  "  did  not  God  choose  them  that  are  poor 
as  to  the  world  to  be  rich  in  faith  and  heirs  of  the  kingdom 
which  he   promised  to  them  that  love  him?"^     The  first 
ecclesiastical  act  of  the  first  church  in  Jerusalem  was  the 
appointment  of  seven  deacons  to  receive  and  disburse  the 
contributions  for  the  relief  of  the  poor.     From  time  imme- 
morial the  administration  of  the  Lord's  Supper  has  been 
regarded  as  incomplete  unless  accompanied  by  a  contribu- 
tion for  the  relief  of  the  poor.     The  most  striking  feature 
of  the  development  of  the  early  Church  was  its  thorough 
and  systematic  ministration  to  the  needy  and  the  suffering. 
The  learned  treatise  of  Dr.  Uhlhorn  on  Christian  Charity 
in  the  Early  Church  is  a  most  inspiring  relation.     It  is, 
therefore,  somewhat  singular  that  we  find  in  some  recent 
treatises   on  pastoral  theology 'scarcely  a  word  respecting 
this  most  important  duty.     The  elaborate  work  of  Dr.  J. 
S.    Cannon,    an  honored  American   professor  of   pastora] 
theology  does  not  allude  to  this  as  one  of  the  functions  of 
the  church.     The  only  reference  to  the  poor  which  a  some- 
what cursory  examination  of  the  stately  volume  has  dis- 
closed is  the  following,  in  a  chapter  on  "  Pastoral  Duties  " : 
"  In  his  visitations  let  him  not  pass  by  the  habitations  of  the 

1  Luke  vi.  20.  2  James  ii.  5, 


THE   CARE   OF   THE   POOR  449 

jioor  nor  consider  uiiy  liiniily  too  ineiiu  and  insignilicaut 
to  be  attended  to.  The  '  gospel  must  be  preached  to  the 
poor.'  '  Condescend,'  says  Paul,  '  to  men  of  low  estate.' 
The  Master  regarded  the  poor  in  his  ministry;  tlieir  souls 
are  precious.  It  is  certain  that  if  any  gospel  minister  can 
fill  the  place  of  worship  with  the  poorer  class  of  people,  he 
will  soon  find  those  of  a  higher  class  falling  into  his  society, 
for  it  is  only  among  the  poor  that  the  pride  of  wealth  can 
be  variously  displayed.  The  jNIethodists  now,  in  most 
places,  begin  to  afford  illustrations  of  this  fact.  The  rich 
in  society  are  joining  them,  and  producing  a  change 
among  them."^  The  naivete  of  this  reasoning  is  notable; 
but  we  hnd  no  hint  of  any  obligation  on  the  part  of  the 
Church  toward  the  needy  of  its  neigliborhood ;  the  poor 
here  referred  to  are  evidently  not  those  who  need  assist- 
ance. Yet  this  cannot  have  been  due  to  any  lack  of  sym- 
pathy with  the  poor  on  the  part  of  this  godly  teacher.  In 
the  biographical  sketch  of  him  which  introduces  these 
lectures,  mention  is  specially  made  of  his  benevolence  to 
the  poor,  who  never  went  empty  from  his  door.  Two 
facts  are  indicated  by  the  silence  of  this  book:  first,  that 
the  congregations  to  which  the  young  men  instructed  by 
these  lectures  Avere  intending  to  minister  contained  few 
necessitous  persons ;  and  secondly,  that  it  was  not  regarded 
as  a  special  duty  of  these  congregations  to  seek  out  and 
relieve  the  wants  of  the  poor  living  in  their  neighborhood. 

Both  these  inferences,  which  seem  to  reflect  somewhat 
seriously  upon  the  benevolence  of  the  churches,  may  be  in 
part  explained  by  the  fact  that  when  these  lectures  were 
delivered,  nearly  half  a  century  ago,  the  number  of  the 
poor  needing  assistance  was  comparatively  small  in  most 
American  communities.  The  eleemosynary  service  of  the 
church  to  its  own  members  must  needs  have  been  a  sub- 
ordinate portion  of  its  work.  Probably  this  work  was 
done  with  kindness  and  fidelity;  but  it  did  not  occur  to 
the  good  professor  to  refer  to  it  as  a  department  of  church 
activity. 

Even  in  the  prosperous  American  communities  of  fifty 

^  Lectures  on  Pastoral  Tlieologij,  p.  550. 
29 


450        CHRISTIAN   PASTOR   AKD   WORKING  CHURCH 

years  ago  the  Master's  word  must,  however,  have  been 
verified :  "  For  ye  have  the  poor  always  with  you,  and  when- 
soever ye  will  ye  can  do  them  good."^  In  the  vicinity  of 
every  church,  if  not  in  its  membership),  there  must  have 
been  those  w4io  needed  the  love  and  care  of  the  Church. 
The  fact  that  they  Avere  not  in  its  membership  is  a  fact  for 
which,  perhaps,  explanation  will  be  required  when  the 
Son  of  Man  shall  come  in  his  glory,  and  all  the  angels 
with  him.  But,  if  they  were  not  in  its  membership,  why 
did  it  not  charge  itself  with  the  duty  of  seeking  them  out 
and  relieving  their  necessities?  Probably  because  this 
work  had  been  taken  out  of  its  hands,  and  entrusted  to 
other  agencies.  A  remark  of  the  judicious  Fairbairn,  who 
himself  finds  need  in  his  excellent  volume  for  no  more 
than  a  page  of  discussion  upon  this  subject,  will  throw 
light  upon  the  question :  — 

"  Passing  now  to  the  other  branch  of  subsidiary  means, 
that  relating  to  social  economics,  a  pretty  large  field  till 
lately  lay  open  here  for  parish  ministers  in  connection  with 
the  management  of  the  poor,  calling  for  the  exercise  of 
discretion,  sagacity  and  good  feeling.  It  was  in  this  field 
that  Dr.  Chalmers  won  for  himself  his  first  claim  to  dis- 
tinction as  a  philanthropist;  and  to  the  discussion  of  topics 
connected  with  it  one  of  his  most  elaborate  works  is 
devoted  —  his  Parish  Economics.  The  work  may  still  be 
read  with  interest  and  profit,  as  it  is  pregnant  with  views 
and  principles  which  admit  of  a  certain  application  in 
every  age;  but  as  a  guide-book  for  pastors  in  a  specific 
department  of  official  duty,  it  may  justly  be  said  to  be 
antiquated.  This  whole  h7'anch  of  social  economics  is  now 
directed  hy  an  agency  of  its  own,  in  which  ministers  of  the 
Gospel^  whether  of  the  Established  Church  or  not,  have  hut  a 
subordinate  part  to  perform.  But,  of  course,  it  will  never 
cease  to  be  their  duty  to  interest  themselves  in  the  state  of 
the  poor,  and  to  be  forward  in  devising  liberal  things  in 
those  more  peculiar  cases  of  want  and  distress  which  from 
time  to  time  occur,  and  for  which  a  legal  machinery  affords 
no  adequate  source  of  relief."  ^ 

1  Mark  xiv,  7.  2  Pastoral  Theology,  p.  349. 


Tin:    CAKK   OF   TFIK    !M)OR  451 

The  care  of  the  poor,  which  was  once  the  exclusive 
function  of  tlie  Church,  has  been  relinquished,  in  most 
Christian  countries,  to  the  state  or  the  municipality.  We 
have  here  a  notable  fact  of  modern  civilization,  and  one 
u])on  which  not  a  little  serious  thought  ouglit  to  l)e  ex- 
pended by  the  Church  of  this  generation.  Whether  this 
result  is  one  upon  which  we  may  congratulate  ourselves  is 
not  altogether  clear.  It  is,  indeed,  a  great  triumph  of 
Christianity  that  that  "fund  of  altruistic  feeling"  Avhich  it 
has  contributed  to  modern  civilization  has  so  influenced 
the  whole  connnunity  as  to  impel  the  state  to  take  up  this 
work  of  charitiible  relief.  That  "  All-of-us,"  in  our  corpo- 
rate capacity,  should  be  compassionate  enough  to  wish  to 
provide  for  the  wants  of  the  needy  is  matter  for  profound 
thankfulness.  But  it  is  not  yet  clear  that  civil  society  is 
fully  equipped  for  the  performance  of  the  whole  of  this 
work,  nor  that  the  Church  has  done  well  in  relinquishing 
it.  For  the  most  part,  it  must  be  admitted  that  much  of 
the  work  is  badly  done  by  the  civil  authorities ;  that  those 
most  needy  are  apt  to  l)e  least  cared  for,  and  that  those  to 
whom  the  aid  of  the  state  is  injurious  rather  than  helpful 
get  the  lion's  share  of  its  dispensation.  That  the  Church 
has  been  stripped  of  a  large  part  of  its  power  by  its  sur- 
render of  the  charge  committed  to  it  by  its  Master  is  also 
manifest.  If  its  influence  in  civil  society  has  been  Aveak- 
ened;  if  suspicions  have  arisen  that  it  has  become  too 
closely  identified  with  the  more  fortunate  classes;  if  the 
problem  of  "reaching  the  masses  "  has  come  to  be  discussed 
in  its  councils  in  a  somewhat  despairing  tone,  these  facts 
are  to  be  largely  explained  by  its  practical  abandonment 
of  the  field  into  which  it  was  sent  by  its  Master.  It  is 
time,  let  us  urge,  for  a  great  revision  of  the  relation  of  the 
Christian  Church  to  the  poor  living  in  its  neighborhood,  — 
and  for  deep  searchings  of  heart  on  the  part  of  Christian 
disciples,  with  respect  to  the  meaning  of  the  commission 
under  which  they  are  serving.  Has  the  paral)le  of  the 
Judgment  no  relation  to  the  present  conditions  of  the 
Christian  Church? 

In  the  study  of  this  question,  we  are  first  reminded  of 


452        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

the  truth  that  every  church  ought  to  have,  in  its  own 
membership,  those  for  whom  its  compassionate  offices  will 
be  needed.^  The  constitution  of  the  church  implies  such 
a  condition  of  things.  Not  only  will  it  include  those  of 
the  lower  classes,  it  will  also  rejoice  to  find  among  its 
members  those  to  whose  needs  it  may  minister  in  Christ's 
name.  Some  of  these  have  been  overtaken  by  sickness  or 
misfortune  or  old  age,  and  in  their  destitution  they  need 
the  sympathy  and  succor  of  their  brethren.  There  are 
few  churches  in  these  days  in  Avhich  such  members  are  not 
found,  and  the  care  of  them  is  one  of  the  most  sacred 
duties  of  the  brotherhood.  Nor  is  this  duty  often  wholly 
neglected.  An  offering  is  usually  taken  at  each  com- 
munion service  for  the  relief  of  the  wants  of  needy 
members,  and  the  sums  thus  collected  are  quietly  and 
judiciously  distributed,  under  the  direction  of  the  pastor 
or  the  officers  of  the  church.  What  the  churches  do  in 
this  way  is  not  noised  abroad;  most  of  the  money  thus 
dispensed  is  given  by  stealth ;  many  self-respecting  people, 
who  would  shrink  from  revealing  the  penury  into  which 
they  have  fallen,  are  visited  and  fed,  as  it  were  by  ravens, 
and  thank  God  for  relief  that  comes  through  unseen  mes- 
sengers. The  amount  of  this  secret  charity,  annually  dis- 
tributed to  church-members,  is  not  inconsiderable;  many 
of  those  who  charge  the  churches  with  neglecting  their 
own  should  be  advised  of  the  fact  that  they  do  not  ahvays 
blow  trumpets  before  them  in  the  streets  when  they  bestow 
their  alms. 

It  must  be  confessed,  however,  that  the  churches  are 
sometimes  remiss  in  this  very  service,  and  that  their  mem- 
bers are  sometimes  permitf\ed  to  appeal  to  the  public 
authorities,  or  the  voluntary  charities  for  relief.  Such  is 
the  case  in  the  United  States ;  to  what  extent  it  occurs  in 
other  Christian  countries  we  are  not  able  to  say.  The 
consciences  of  many  Christians  need  enlightenment  on 
this  subject.  Is  it  not  a  grievous  reproach  against  any 
church  of  Jesus  Christ  that  it  permits  any  of  its  members 
to  become  recipients  of  alms  from  those  outside  its  fellow- 

1  See  Chap.  II. 


THE   CARE   OF   THE   POOR  453 

ship?  Is  not  the  a^xistolic  jiulgmont,  tliat  lie  who  pro- 
videth  not  for  his  own  hath  denied  the  faith  and  is  worse 
than  an  unbeliever,  applicable  to  the  household  of  faith  as 
well  as  to  other  households? 

In  the  care  of  the  poor  of  the  Church  great  delicacy 
and  consideration  are  needful.  It  may  sometimes  he  the 
pastor's  duty  publicly  to  enforce  upon  his  people  the  truth 
that  there  is  a  Christian  grace  of  receiving,  as  well  as  of 
giving;  and  that  Avhile,  as  Jesus  said,  it  may  be  more 
blessed  to  give  than  to  receive,  it  is  often  the  part  of  a 
Christian  cheerfully  and  thankfully  to  accept  the  ministra- 
tions of  those  who  love  him  and  who  sincerely  wish  to 
help  him  in  bearing  his  burdens.  There  are  those  who 
need  our  help  to  whom  we  often  find  it  difficult  to  convey 
it.  Their  honorable  pride  we  respect,  but  it  is  possible  to 
carry  this  principle  beyond  the  limits  laid  down  by  the  law 
of  Christian  brotherhood.  If  it  is  a  Christian  duty  to  give 
help  to  those  in  need,  it  must  be  the  Chiistian  duty  of 
those  in  need  to  accept  it.  Let  them  put  themselves  in 
the  place  of  the  givers,  and  consider  how  they  would  be 
pained  if  their  kindness  were  repelled.  There  may  be 
great  profit  to  them  in  this  fellowship  of  giving  and  receiv- 
ing. It  will  do  them  good  thankfully  to  take  what  is 
lovingly  bestoAved;  to  appreciate  the  generosity  of  their 
brethren;  to  be  comforted  by  a  recognition  of  the  kind- 
ness that  exists  in  other  hearts;  to  give  large  place  in 
their  own  hearts  to  the  love  that  rejoices  not  in  iniquity, 
but  rejoices  in  goodness. 

Still  it  is  more  than  probable  that  the  Church  will  find, 
from  time  to  time,  within  its  communion,  some  with  whom 
its  difficulty  will  be  quite  unlike  that  of  which  we  have 
just  spoken  —  some  who  are  willing  enough  to  receive ; 
whose  puq^ose  and  habit  it  is  to  get  as  much  as  they  can 
out  of  everybody  with  whom  they  have  any  kind  of  social 
commerce,  and  to  give  as  little  as  they  can.  If  they  enter 
into  any  kind  of  association  with  their  fellowmen,  their 
only  question  is  how  much  they  may  hope  to  receive ;  the 
thought  of  giving  or  serving  scarcely  enters  into  their 
minds.     With  some  whose  conception  of  Christian  fellow- 


454        CHRISTIAN  PASTOR  AND   WORKING   CHURCH 

ship  is  exceedingly  crude,  the  Church  may  be  called  to 
deal;  and  its  ministry  to  their  needs  must  be  no  less  kind 
than  that  of  which  we  have  spoken,  but  of  a  different 
order.  The  deepest  need  of  these  poor  is  the  need  of 
manliness  and  self-respect.  This  need  will  not  be  sup- 
plied by  a  lavish  or  careless  bestowment  of  alms ;  a  judi- 
cious withholding  of  material  aid  will  often  be  more 
charitable  to  them  than  any  amount  of  giving.  The  thing 
to  be  first  considered  in  their  cases  is  the  interest  of  char- 
acter. Whatever  will  encourage  them  to  help  themselves 
is  true  charity;  whatever  tends  to  lighten  their  feeling  of 
res23onsibility  and  to  weaken  their  self-reliance  is  mistaken 
kindness.  The  problem  of  relieving  cases  of  this  nature 
is  often  extremely  difficult.  These  are  sick  and  helpless 
souls;  and  the  cure  of  them  requires  the  greatest  skill. 
It  is  easy  to  send  a  ton  of  coal  or  a  barrel  of  flour;  it  is 
not  easy  to  arouse  the  dormant  will  or  to  quicken  the  sense 
of  honor.  Yet  here  is  the  case  where  the  Christian  law 
must  be  rigidly  applied.  To  love  these  brethren  as  we 
love  ourselves  is  our  first  duty.  Because  we  love  our- 
selves too  well  to  accept  a  kind  of  gratuity  which  would 
weaken  our  characters,  we  must  love  them  too  well  to  offer 
them  such  a  dubious  bounty.  To  recognize  the  fact  that 
Christ  came  to  save  these  people,  not  primarily  from  suffer- 
ing, but  from  sin  and  weakness  and  moral  degradation,  — 
to  make  them  whole  men  and  women,  and  not  mendicants 
or  parasites,  —  is  the  primary  condition  of  successful  min- 
istry to  their  deepest  need.^  A  genuine  friendship  is  the 
best  medicine  for  them,  —  a  friendship  which  conveys  to 
them,  by  sympathy  and  inspiration,  the  saving  vigor  of 
the  very  life  of  Christ.  Their  primary  need  is  a  spiritual 
need.  "The  character  of  the  pastoral  care  of  the  poor," 
says  Van  Oosterzee,  "must  not  depend  on  the  whim  of 
the  individual,  but  must  be  governed  by  a  fixed  principle. 
It  is,  as  a  rule,  not  of  a  material  but  of  a  moral  and  relig- 

1  "  Que  le  pasteur  mette  au  premier  raug  de  ses  soins  celui  de  relever  I'esprit 
et  le  courage  du  pauvre,  de  I'eugager  a  chercher  des  ressources  en  lui-meme,  de 
mainteuir  et  de  reveiller  le  sentiment  de  sa  dignite,  de  lui  temoigner,  dans  sa 
pauvrete,  tout  le  respect  auquel  il  peut  aA^oir  droit  ou  qu'il  est  en  ctat  d'appre'- 
cier."  —  Vinet,  Theologie  Pastorale,  p.  361. 


THE   CARE   OF   THE   POOR  455 

ious  nature,  and  seeks  to  raise  the  poor  and  reconcile  them 
to  their  lot,  even  when  it  is  not  in  our  power  to  ameliorate 
that  lot.  Generally  speaking,  it  is  not  to  be  expected  of 
the  preacher,  himself  as  a  rule  but  scantily  remunerated, 
that  he  should  belong  to  the  number  of  those  wlio  give 
largely;  but  he  may  sometimes  effect  very  much  by  means 
of  his  influence,  intercession  and  reconnnendation.  .  .  . 
Not  a  little  may  be  accomplished  moreover  with  the  poor 
themselves,  by  means  of  a  good  and  friendly  word,  which 
is  sometimes  to  be  weighed  against  all  silver  and  gold. 
Tlie  true  pastor's  heart  indeed  feels  impelled  to  seek  the 
poor,  particularly  not  less  than  the  prosperous  and  respected, 
and  even  more  to  set  them  in  a  way  of  helping  themselves 
than  actually  to  support  them.  In  all  pastoral  care  for 
the  poor,  the  material  must  be  the  means,  the  spiritual  the 
final  aim  in  the  labour.  '  The  soul  of  caring  for  the  poor  is 
caring  for  the  soul, '  according  to  Elizabeth  Fry's  maxim."  ^ 

What  is  here  said  respecting  the  Church's  minister 
must  be  equally  true  of  the  ministering  Church.  These 
are  the  lessons  that  the  Church  must  learn  and  practise. 
To  confine  this  lore  to  the  leaders  of  the  churches  is  not 
the  Christian  way.  To  such  Christly  ministry  all  disciples 
are  called.  Nor  must  we  too  strongly  emphasize  the  sug- 
gestion about  reconciling  the  poor  to  their  lot.  Most  of 
them  are  too  well  satisfied;  if  we  could  kindle  in  their 
souls  a  divine  discontent,  we  should  serve  them  most 
wisely. 

By  such  faithful  and  loving  ministry  to  the  poor  within 
its  own  doors  —  the  shy  and  the  proud,  who  hide  their  neces- 
sities, and  the  malingerers,  who  are  too  ready  to  settle  into 
mendicancy  —  the  Church  should  qualify  itself  to  go  out 
into  the  garrets  and  the  alleys  with  lielp  for  the  poor  that 
are  witliout.  Both  these  classes  will  be  found  in  the 
encircling  populations ;  and  the  work  of  caring  for  them  is 
becoming,  in  these  latter  days  of  the  nineteenth  century, 
one  of  herculean  proportions. 

This  work,  as  we  have  already  seen,  has  been  under- 
taken  in  all    Christian  lands  by  the   public   authorities. 

1  Practical  Theologi/,  p.  553. 


456        CHRISTIAN  PASTOR   AND  WORKING  CHURCH 

Almshouses  are  now,  as  a  rule,  built  and  maintained  by 
the  state ;  hospitals,  orphanages,  asylums  for  the  defective 
classes  —  the  blind,  the  deaf,  the  feeble-minded  —  are  also 
furnished  in  America,  and  to  some  extent  in  other  coun- 
tries, at  the  public  charge.  The  amount  of  this  work 
which  the  state  has  undertaken  is  prodigious;  the  figures 
furnish  an  impressive  revelation  of  the  extent  to  which 
Christendom  has  been  leavened  with  the  enthusiasm  of 
humanity.  The  state  of  New  York  has  nearly  eight  mil- 
lions of  dollars  invested  in  country  poorhouses  and  city 
almshouses;  in  twenty- three  years  the  money  paid  out  for 
the  maintenance  of  these  institutions  amounted  to  nearly 
sixty  millions  of  dollars.  In  1890,  the  out-door  and  in- 
door relief  administered  by  public  authorities  in  this  state 
footed  up  83,319,864.  In  1892,  Pennsylvania  paid,  for 
the  support  of  homes  for  needy  children  and  for  indoor 
and  outdoor  relief  of  the  poor,  $4,272,868,  besides 
|2, 036, 822  for  the  insane  and  feeble-minded,  the  deaf, 
dumb  and  blind.  These  are  only  samples  of  what  all 
American  states  are  doing,  and  the  public  philanthropies 
of  Great  Britain  are  not  less  remarkable,  though  here  it  is 
somewhat  difficult  to  distinguish  between  the  institutions 
which  depend  on  the  public  purse  and  those  which  are 
supported  -by  voluntary  charity. 

In  Germany,  the  care  of  the  poor  is  almost  wholly 
entrusted  to  the  municipalities,  and  the  Avork  is  performed 
with  admirable  system  and  thoroughness.  The  system 
of  Elberfeld  is  thus  sketched: 

"  Every  four  paupers  are  classed  in  a  precinct  with  an 
overseer  whose  acceptance  of  the  office  may  be  legally 
enforced;  it  is  his  business  to  see  the  four  once  in  two 
weeks.  He  records  their  circumstances,  he  is  their  friend 
and  adviser,  he  requires  their  good  behavior,  and  he  brings 
them  before  the  police  court  if  they  are  vicious  or  idle. 
The  precincts  are  united  in  districts.  The  precinct  over- 
seers and  their  district  chairmen  decide  what  aid  shall  be 
given  to  each  man's  four  paupers  for  two  weeks  to  come, 
and  only  for  that  time,  every  case  coming  up  new  every 
two   Aveeks.       There    is    then   a    Central    Administrative 


THE  CAKE  OF  THE  POOR  457 

Board,  in  wliicli  the  iiuinicipal  government  is  represented ; 
tliey  oversee  the  distriets.  There,  is,  l)esides,  a  Business 
Department,  wliich  maintains  a  l)ookkeeping  system, 
recording  all  the  facts  about  each  pauper,  and  the  relief 
given.  This  department  pays  out  all  the  money  and  gives 
all  orders  for  sui)plies.  The  officers  are  unpaid,  exce})t 
so  far  as  a  few  are  required  to  give  all  their  time  to  these 
duties,  and  that  for  a  considerable  length  of  time."  ^ 

The  city  of  Berlin  is  divided  into  several  hundred  dis- 
tricts, over  each  of  Avhich  is  placed,  by  the  City  Council, 
a  visiting  committee  of  several  members,  —  the  number  of 
persons  officially  employed  by  the  city  in  the  care  of  the 
poor  running  up  into  the  thousands.  Service  upon  these 
committees  of  visitation  and  relief  is  not  remunerated,  but 
it  is  not  optional;  the  city  enforces  it  by  fines  and  the 
deprivation  of  some  of  the  privileges  of  citizenship. 
Hamburg,  with  a  population  of  600,000,  has  fifteen  hun- 
dred precinct  overseers,  ninety  district  chairmen,  nine 
circuit  chairmen,  a  central  board  of  twenty  members, 
and  a  business  department  of  sixty  officials  and  twenty 
clerks;  sixteen  hundred  and  ninety-nine  persons. 

In  most  European  countries  the  public  relief  of  the 
poor  is  well  organized,  but  Germany  is  undoubtedly  the 
countiy  in  which  the  work  of  municipal  relief  is  most 
thoroughly  systematized  and  most  efficiently  performed. 

What  is  done  by  the  state  for  the  poor  and  the  unfortu- 
nate in  England  has  been  thus  summarized: 

"  The  endowed  charities,  or  rather  such  of  them  as  have 
been  placed  under  the  control  of  the  Charity  Commis- 
sioners, have  a  total  annual  income  of  nearly  eleven  mil- 
lions of  dollars.  This  does  not  include  the  universities 
and  colleges  and  the  cathedral  foundations.  The  most  of 
these  endowments  are  in  lands ;  more  than  half  a  million 
acres,  renting  at  more  than  seven  and  a  half  millions  of 
dollai-s.  Besides  these  lands  there  are  funds  amounting 
to  some  ninety-eight  millions  of  dollars.  The  entire 
revenue  in  1877,  at  4  per  cent.,  represented  a  gross 
charitable  capital,  in  land  and  in  moneyed  investments,  of 

1  Ti'iuniphs  of  the  Cross,  p.  422. 


458        CHRISTIAN  PASTOR   AND   WORKING  CHURCH 

$266,750,000.  Of  the  annual  income  of  these  endowed 
charities  somewhat  more  than  four  and  a  half  millions  of 
dollars  is  distributed  to  the  poor,  and  from  it  also  there  are 
maintained  about  a  thousand  hospitals  and  almshouses. 

"  The  municipal  care  of  the  poor,  early  established,  was 
largely  developed  under  Elizabeth.  The  municipal  aid  to 
the  poor  in  England  and  Wales,  in  1873,  was  137,298,077; 
this,  with  that  given  by  the  endowed  charities,  makes  a 
total  of  $41,833,545  poor  relief  in  one  year.  The  poor 
relief  in  the  United  Kingdom,  through  money  raised  hy  law^ 
amounted  in  five  years  — 1887-1891  —  to  $260,000,000."  i 

The  Charities  Register  and  Digest  of  London,  which 
includes  only  such  charities  as  are  available  for  the  me- 
tropolis, enumerates  no  less  than  twenty-eight  hundred 
and  fifty- three  charitable  organizations.  Of  the  particular 
classes  of  institutions  a  few  may  be  named:  of  charities 
for  the  blind  alone  there  are  no  less  than  one  hundred  and 
fifteen;  for  the  deaf  and  dumb,  thirty-two;  for  lunatics, 
eighteen;  for  inebriates,  twenty;  for  incurables,  thirty- 
two;  of  hospitals  there  are  one  hundred  and  forty-eight; 
of  free  dispensaries,  forty-one,  of  convalescent  homes,  two 
hundred  and  sixty-one ;  of  institutions  for  training  nurses, 
twenty-eight;  of  charities  that  afford  money  relief  to  the 
poor,  re-lief  in  kind,  temporary  shelter,  soup  kitchens, 
ragged  schools  and  day  nurseries,  there  are  two  hundred 
and  fifty-five;  of  homes  for  children,  five  hundred  and 
seventy-nine.  This  stupendous  provision  costs  London 
not  less  than  thirty-five  millions  of  dollars  a  year. 

It  is  evident  that  such  a  vast  array  of  philanthropic 
agencies,  working  independently,  would  often  cross  one 
another's  tracks  and  interfere  with  one  another's  work  ; 
that  the  duplication  of  relief  and  the  waste  of  resources 
would  be  constantly  occurring,  and  that  the  need  of  co-oper- 
ation would  presently  appear.  In  England  and  in  America, 
during  the  past  twenty  years,  much  thought  has  been  given 
to  the  work  of  organizing  the  voluntary  charities  ;  and  to 
the  problem  of  securing  a  rational  and  business-like  ad- 
ministration of  their  work.     It  was  evident  that  the  careless 

1  Triumphs  of  the  Cross,  p.  427. 


THE   CARE   OF   THE   POOR  459 

and  sentimental  distrilnition  of  vast  sums  of  money  was 
resulting  in  gruss  abuses,  in  the  pauperization  of  multitudes, 
and  in  weakeninsf  the  motives  to  honest  thrift  and  inde- 
pendence.  To  bring  these  groups  of  philanthropic  workers 
together,  and  to  form  some  rules  for  the  conduct  of  their 
work,  so  tliat  tliose  in  actual  need  might  receive  prompt 
relief,  and  imposture  and  mendicancy  be  prevented,  is  the 
enterprise  known  as  charity  organization.  There  are  now 
something  less  than  one  hundred  of  these  associations  in 
the  United  States  and  Canada.  Doubtless,  in  some  cases, 
the  preventive  and  repressive  features  of  this  work  have 
been  unduly  emphasized.  This  is  not  a  matter  of  wonder, 
for  the  abuses  of  sentimental  philanthropy  had  become 
flagrant ;  beyond  a  doubt  the  community  was  suffering 
vast  injury  through  careless  almsgiving.  The  reaction 
against  this  extravagance  may  sometimes  have  gone  too 
far ;  yet  it  is  evident  that  in  spite  of  all  that  has  been  done, 
the  abuses  are  still  flourishing  in  most  of  our  communities. 
And  it  must  be  admitted  that  the  methods  enforced  by  the 
charity  organization  societies  do,  for  the  most  part,  commend 
themselves  to  the  judgment  of  the  wise.  "  The  attempt  to 
administer  the  social  benevolence  of  Christendom  according 
to  business  methods  marks  a  distinct  advance  in  the  appli- 
cation of  the  Golden  Rule  to  mankind.  So  simple  a  matter 
as  the  registration  of  the  poor  throughout  a  given  district, 
and  the  establishment  of  a  bureau  wliich  secures  the  co- 
operation of  the  charities  of  a  community,  in  advice  and 
action  as  to  all  cases,  effects  no  small  saving  as  to  twice  go- 
ing over  the  same  ground ;  this  stands  in  lieu  of  partial  and 
unrecorded  information  obtained  by  many  agents,  and  in  the 
place  of  ineffective  spasmodic  relief."  ^ 

To  describe  the  methods  of  the  new  charity  as  ''  business 
methods  "  is,  however,  to  unden'alue  them.  The  organi- 
zation which  economizes  effort,  and  puts  the  information 
gained  by  each  society  at  the  service  of  all  the  rest,  does, 
indeed,  proceed  by  business  methods ;  but  the  underlying 
principle  of  tliis  movement  is  a  conviction  of  the  value  of 
character,  — a  wish  to  save  men.     The  waste  of  funds  is  a 

1  Triumphs  of  the  Cross,  p.  446. 


460        CHRISTIAN  PASTOR  AND   WORKING  CHURCH 

small  matter  compared  with  the  degradation  of  manhood 
to  which  the  undiscriminating  methods  of  relief  were  con- 
stantly contributing.  The  mendicant  who  consents  to  be 
coddled  and  carried  and  relieved  of  the  responsibility  of  self- 
support  is  in  danger  of  the  most  fatal  of  losses  —  the  loss  of 
himself.  The  charity  which  fosters  this  fatal  weakness  is  his 
worst  foe.  The  revolt  against  undiscriminating  charity  is  in 
the  interest  of  souls  ;  its  motive  is  a  true  evangelism. 

This  hasty  and  imperfect  survey  of  the  great  develop- 
ment of  modern  philanthropy  brings  before  us  three  great 
classes  of  agencies,  outside  the  Church,  which  are  engaged 
in  the  work  of  caring  for  the  poor. 

First  are  the  institutions  supported  by  taxation,  in  which 
the  state  or  the  municipality  undertakes  the  support  of  the 
helpless  poor :  the  almshouses,  asylums,  orphanages,  child- 
ren's homes,  in  which  those  are  gathered  who  are  unable 
to  do  anything  for  their  own  support. 

Second  are  institutions  of  a  similar  purpose,  established 
and  supported  by  voluntary  charity,  of  which  the  State  has 
no  control. 

Third  are  the  agencies  intended  to  assist  the  poor  in  their 
own  homes  —  to  give  temporary  relief  to  those  persons  or 
families  who  are  now  in  distress,  through  sickness  or  mis- 
fortune, and  who  may  be  expected  after  a  little  to  take  up 
the  burden  of  self-supjDort.  This  relief  of  the  poor  in  their 
homes  is  again  subdivided  into  public  and  private  relief. 
The  state  and  the  municipalities  occupy  this  field,  and 
side  by  side  with  them,  in  many  places,  private  organiza- 
tions are  at  work.  In  some  European  countries,  as  in 
Germany,  the  municipal  outdoor  relief  is  so  perfectly 
organized  and  so  efficiently  administered  that  it  has  prac- 
tically supplanted  private  charity  ;  in  England,  the  attempt 
has  been  made  to  reduce  this  form  of  public  relief  to  a  mini- 
mum ;  in  the  United  States  the  cities  and  towns  are  gen- 
erally dispensing  out-door  relief,  and  in  a  manner  so 
unsystematic  and  ineffectual  as  to  produce  more  evil 
than  good. 

Such  are  the  conditions  confronted  to-day  by  the  Chris- 
tian Church.     The  work  of  caring  for  the  poor,  originally 


THE   CARE   OF   THE    POOR  461 

coiniiiittcd  to  liur,  has  passed  very  largely  from  lier  hands, 
and  we  have  seen  into  whose  hands  it  has  fallen.  What  is 
the  present  duty  of  the  C'hurch  with  regard  to  this  great 
interest  of  humanity  ? 

It  does  not  seem  possible  or  desirable  at  present  that  the 
Chureh  should  undertake  to  relieve  the  State  of  the  eare  of 
those  institutions  into  which  the  helpless  poor  are  gathered. 
In  many  cases  these  institutions  are  well  conducted  ;  the 
State  has  the  care  of  them,  but  the  spirit  of  a  true  Christian 
charity  is  revealed  in  all  their  administration.  The  work 
which  the  Chureh  has  inspired  the  State  to  do  is  done  as  the 
Church  would  liave  it  done. 

In  some  cases,  however,  there  is  reason  to  fear  that  the 
State  permits  these  institutions  to  fall  into  the  hands  of 
corrupt  and  incapable  men,  and  that  grave  abuses  are  con- 
nected with  their  management.  Not  only  is  the  adminis- 
tration exti'avagant ;  it  is  also  wanting  in  kindness,  and 
purity,  and  fidelity  to  the  inmates.  This  is  a  state  of  things 
to  which  the  Christian  Church  must  never  consent.  The 
obligation  rests  on  her  to  see  to  it  that  the  helpless  poor 
are  tenderly  cared  for :  that  they  are  neither  neglected  nor 
des})ised  nor  debauched.  They  are  her  wards.  It  is  con- 
cerning them  that  her  Lord  is  always  saying  unto  her : 
"  Inasmuch  as  ye  did  it  to  one  of  the  least  of  these  my 
brethren,  ye  did  it  unto  me."  The  Church  has  done  well 
to  inspire  the  State  to  take  upon  itself  the  care  of  these  help- 
less ones  ;  but  the  church  is  not  doing  well  if  she  permit 
this  charge  to  be  neglected.  With  all  the  influence  that 
she  possesses  she  must  interfere  to  protect  and  shelter  these 
unfortunates. 

There  are  those  who  are  always  insisting  that  the  Church 
must  not  interfere  in  civil  affairs.  How  can  the  Church 
avoid  this  duty,  so  long  as  she  has  permitted  the  civil  au- 
thorities to  assume  a  very  important  portion  of  her  own 
work  ?  Can  the  Church  transfer  to  the  State  the  care  of 
the  helpless  poor,  and  then  wash  her  own  hands  of  all 
responsibility  for  the  manner  in  which  this  care  is  exer- 
cised? The  Church  is  bound  to  see  that  the  governors, 
superintendents,  trustees  and  directors  of  these  State  institu- 


462        CHRISTIAN   PASTOR   AKD   WORKING   CHURCH 

tions  are  men  in  whose  hands  these  brethren  of  Christ  will  be 

/]  tenderly  and  wisely  cared  for.     When   these  institutions 

n  are  employed,  as  is  not  uncommon  in  American  communi- 

I    ties,  as  instruments  of  the  ambition  of  unscrupulous  politi- 

[    cians  ;  when  capable  and  experienced  men  are  removed  that 

their  places  may  be  filled  by  the  retainers  of  political  leaders, 

and  the  interests  of  good  administration  are  sacrificed  to 

personal  ambition  or  party  spirit,  the  churches  of  the  land 

ought  to  cry  out  with  one  voice   against  the  iniquity.     A 

Church  that  has  no  testimony  to  utter  against  such  a  crime 

as  this,  is  faithless  to  Christ's  poor. 

The  duty  of  the  church  with  respect  to  the  public  institu- 
tions for  the  care  of  the  poor  and  the  unfortunate  is,  there- 
fore, to  see  that  they  are  purely  and  humanely  governed 
—  that  the  law  of  Christ  is  the  life  of  their  administration. 
The  churches  of  any  Christian  land  can  secure  this  result 
if  they  unite  to  demand  it ;  and  until  they  have  done  it  an 
essential  part  of  their  work  is  left  undone. 

With  respect  to  the  private  institutions  for  the  care  of 
the  same  classes,  the  duty  of  the  Church  is  equally  clear. 
Nor  is  this  duty  often  neglected.  These  are,  as  a  rule, 
institutions  which  have  been  established  and  endowed  by 
Christian  men  and  women,  and  their  management  has 
remained  in  the  hands  of  those  who  represent  the  churches. 
In  most  cases  they  are  not  under  sectarian  control ;  the 
philanthropy  of  which  they  are  the  fruit  is  that  pure 
Christian  love  which  ignores  the  distinctions  of  sect  and 
race,  and  seeks  to  do  good  to  all  men  as  it  has  opportunity. 
The  hospitals,  the  orphanages,  the  homes  for  the  aged,  the 
houses  of  refuge,  the  day  nurseries,  which  Christian 
charity  has  established,  are  largely  supported  by  contri- 
butions of  members  of  the  churches,  and  their  administra- 
tion is  almost  uniformly  faithful  and  humane. 

It  is  when  we  consider  the  third  and  last  of  these  classes 
of  the  needy,  those  who  receive  relief  in  their  own  homes, 
that  we  encounter  the  most  serious  question  respecting 
the  present  duty  of  the  Christian  Church.  In  this  field, 
as  we  have  seen,  public  and  private  agencies  are  working 
together,  often  with  little  concert  of  action.     The  munici- 


THI*:   CARK   OF   THE    1»0(  )R  463 

pality,  by  its  olHceis,  is  receiving  iipplicatioiis  fur  aid  iuid 
granting  them,  often  witli  slight  knowledge  of  the  merits 
of  the  case ;  the  vaiious  private  societies  for  the  relief  of 
the  poor  are  doing  the  same  kind  of  work ;  and  many  of 
the  churches  also  arc  dispensing  more  or  less  charity  out- 
side of  their  own  membership. 

The  first  question  to  be  raised  respecting  this  complica- 
tion is  whether  the  state  ought  to  enter  this  field  at  all. 
In  the  face  of  such  facts  as  have  been  recited  concerning 
the  German  cities,  this  question  may  seem  unwarranted. 
And  it  must  be  admitted  that  under  a  civic  administration 
as  pure  and  efficient  and  beneficent  as  that  of  a  modern 
(jerman  municipality  the  outside  poor  are  cared  for  in  a 
manner  that  leaves  little  to  be  desired.  If  anything  half 
as  good  could  be  hoped  for  in  all  modern  cities,  the  question 
we  are  now  considering  would  be  much  less  urgent.  But 
even  here,  it  is  conceivable  that  the  work  might  be  better 
done,  if,  to  this  expression  of  civic  compassion  were  added 
the  element  of  a  genuine  Christian  fraternity.  The  "  biirg- 
erliche  Gemeinde  "  does  its  work  well ;  but  if  these  "  pre- 
cinct overseers  "  were  Christian  brethren  who  came  in  the 
name  of  their  Master,  with  his  love  in  their  hearts,  the 
ministry  would  have  a  deeper  meaning.  At  all  events,  the 
churches  themselves  would  derive  from  such  a  service  a 
benefit  that  they  now  fail  to  gain.  The  influence  which 
such  a  ministry  would  give  them  among  those  classes  in 
the  community  upon  which  their  hold  is  now  the  weakest 
would  add  greatly  to  tlieir  power ;  and  the  performance 
of  the  work  itself  would  wonderfully  deepen  their  sym])athy 
and  enlarge  their  life.  If  German  Christianity  has  inspired 
the  German  municipalities  to  perform  this  work  for  the 
needy,  German  ( 'hristianity  has  done  well ;  but  what  has 
been  the  effect  upon  the  relation  of  the  German  Church  to 
the  poor  people  ?  That  the  hold  of  the  Church  upon  the 
lower  classes  must  have  been  greatly  weakened  in  this 
process  seems  probable.  Is  not  the  rapid  growth  of  a 
Socialism  Avhich  is  bitterly  anti-Christian  to  be  partly 
accounted  for  in  this  way  ?  It  would  appear  that  some  such 
conviction  must  have  overtaken   the  German   churches ; 


464        CHRISTIAN   PASTOR   AKD   WORKING   CHURCH 

the  rise  of  the  "  Innere  Mission "  in  our  times  is  a  testi- 
mony to  an  awakening  purpose  of  putting  the  Church  into 
more  sympathetic  relations  with  the  brethren  of  Christ. 

But  whatever  may  be  true  of  those  countries  in  which 
outdoor  relief  is  administered  by  the  public  authorities 
with  fidelity  and  intelligence,  it  cannot  be  true  of  countries 
like  the  United  States,  where  this  work  is  shockingly 
mismanaged  by  the  State,  that  the  churches  are  relieved 
of  their  responsibility.  In  view  of  the  fact  that,  in  most 
American  communities,  this  business  of  public  outdoor 
relief  is  rapidly  growing,  that  the  worthy  poor  are  apt  to 
be  neglected  in  the  administration  of  it,  and  that  the  class 
of  mendicants  is  being  nourished  by  it  into  a  huge  and 
dangerous  proletariat,  it  is  evident  that  the  churches  ought 
to  be  rousing  themselves  to  make  inquiry  into  these  alarm- 
ing conditions. 

Two  possible  solutions  of  this  problem  suggest  them- 
selves. The  churches  may  so  renovate  and  inspire  the 
existing  municipal  authorities  that  they  shall  do  their  part 
of  this  work  thoroughly  and  humanely,  as  it  is  done  in 
German  cities,  or  they  may  ask  that  it  be  put  back  into 
their  hands  and  gird  themselves  for  the  task  of  perform- 
ing it.  In  countries  where  State  churches  co-exist  with 
strong  nonconformist  bodies,  the  latter  solution  is  prob- 
ably impracticable ;  much  of  what  follows  is  applicable  to 
conditions  existing  in  the  western  hemisphere. 

It  would  be  a  great  and  worthy  achievement  if  the 
churches  of  Christ,  in  the  American  cities,  would  concen- 
trate their  efforts  upon  the  task  of  securing,  through  the 
public  authorities,  an  intelligent  and  benign  administration 
of  outdoor  relief.  In  their  present  state  of  schism  these 
churches  can  of  course  do  nothing  of  importance.  No 
American  city  presents  an  organized  unity  of  the  Christian 
elements  which  could  speak  with  authority  on  a  subject 
like  this.  The  first  essential  condition  of  any  valuable 
interference  with  these  great  abuses  is  that  the  churches 
shall  come  together,  in  some  such  association  as  was  sug- 
gested in  the  last  chapter.  If  an  alliance  of  this  sort  could 
be  formed  in  any  community,  and  if  the  classes  represented 


THIO   CARE   OF   THE    l»()OR  465 

in  this  alliance;,  wliich  wonld  comprise  a  strong  majority 
of  the  intelligence  and  the  wealtli  of  any  city,  should  set 
themselves  resolutely  to  the  reform  of  these  abuses,  there 
coiUd  be  no  doubt  that  something  would  be  speedily  done. 
The  associated  cl lurches  could  compel  the  election  of  men 
and  the  adoption  of  methods  by  which  outdoor  relief 
would  be  more  safely  and  usefully  administered.  And  it 
is  a  fair  question  whether  this  is  not  the  best  solution  of 
the  problem  ;  whether  the  city  or  the  town  ought  not  to 
be  the  agency  tlirough  which  this  work  should  be  done ; 
and  whether  the  churches  had  not  better  address  tliemselves 
to  the  task  of  purifying  the  municipal  administration. 

Before  settling  upon  this  conclusion,  however,  one  or 
two  matters  should  be  well  considered.  The  fact  should 
be  borne  in  mind  that  this  work  cannot  be  well  done  by  the 
municipality  without  an  enormous  extension  of  the  political 
machinery.  Berlin  takes  excellent  care  of  her  poor :  no 
worthy  sufferer  is  neglected  and  the  chances  of  imposture 
are  reduced  to  a  minimum  ;  but  the  explanation  of  this  suc- 
cess is  found  in  the  fact  that  Berlin  employs,  in  the  business 
of  administering  its  outdoor  relief,  an  army  of  about  three 
thousand  persons.  Nearly  all  of  these,  it  is  true,  work 
without  compensation  ;  nevertheless  there  is  a  considerable 
staff  of  well-paid  officials  to  direct  the  work.  Compare 
with  this  the  method  of  an  American  city  of  one  hundred 
thousand  people,  in  which  a  single  official,  who  is  expected 
to  give  but  a  portion  of  his  time  to  this  service,  has  the 
entire  care  of  this  distribution.  In  Berlin,  about  one 
person  in  every  five  hundred  of  the  population  is  enlisted 
in  the  work  of  outdoor  relief :  in  America,  one  in  one 
hundred  thousand  of  the  population  is  thought  to  be 
sufficient. 

There  is,  at  least,  some  doubt  whether  American  munici- 
palities could  be  easily  brought  to  make  the  outlay  neces- 
sary for  an  efficient  organization  of  this  work  ;  whether 
they  would  be  willing  to  remimerate  the  skilled  officials 
who  could  wisely  direct  it ;  and  also  whether  it  would  be 
possible  to  impress  into  the  service  of  the  municipality 
enough  unremunerated  workers  to  do  the  work  efficiently. 

30 


466        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

American  citizens  are  not,  it  must  be  confessed,  so  ready 
as  they  ought  to  be  to  render  gratuitous  public  service. 
The  unsalaried  positions,  of  which  there  are  not  many,  are 
generally  sought  and  obtained  by  men  who  have  some 
political  ambition,  and  who  use  these  places  as  stepping- 
stones.  Whether  New  York  or  Chicago  would  readily 
secure  tliree  thousand  capable  and  faithful  citizens  to  serve 
constantly  as  the  almoners  of  its  charity  is  an  open  ques- 
tion. The  chronic  unwillingness  of  American  citizens  of 
the  better  classes  to  take  any  part  in  the  administration  of 
municipal  government,  is  a  fact  that  must  be  reckoned  with. 
The  difference,  in  this  respect,  between  European  and 
American  cities,  is  very  great.  To  be  connected,  in  any 
honorable  way,  with  the  service  of  the  city  in  which  he 
lives  seems  to  the  average  European  a  distinction  ;  to  the 
average  American  it  is  an  intolerable  imposition. 

It  may  be  justly  said  that  the  American  churches  could 
find  no  more  useful  enterprise  than  that  of  the  conversion 
of  American  citizens  from  this  egregious  sin  of  omission. 
But  this  is  a  tremendous  task  ;  it  requires  a  radical  change 
in  the  habitual  thinking  of  the  whole  community:  and, 
while  we  are  not  to  despair  of  seeing  it  accomplished,  it  is 
a  question  whether  the  work  of  debauching  the  poor  should 
be  suffered  to  go  on  while  we  are  seeking  to  effect  the  po- 
litical regeneration  of  our  cities.  And  besides,  as  we  have 
already  seen  in  the  case  of  the  German  cities,  there  is  a  ques- 
tion whether  the  churches  can  afford  to  relinquish  the  care 
of  the  outside  poor,  even  when  the  work  is  honestly  and 
thoroughly  done  by  the  city  authorities.  It  is  conceivable 
that  the  churches  might  get  their  prayer  meetings  or  their 
Sunday-schools  well  managed  by  the  public  authorities ; 
but  there  might  be  doubt  as  to  the  wisdom  of  abandoning 
such  portions  of  their  work.  In  short,  it  must  be  said, 
that  if  the  Christian  Church  is  to  exist  as  a  spiritual  body, 
apart  from  the  State,  it  is  important  that  it  do  not  sur- 
render too  many  of  its  Adtal  functions.  And  if  this  work 
of  caring  for  the  poor  of  its  neighborhood  is  not  one  of  the 
vital  functions  of  the  Church,  it  is  not  easy  to  think  of  any- 
thing which  should  be  so  considered. 


THE   CARE   OF   THE   POOR  467 

Is  it  not,  tlic'ii,  the  dictate  of  sound  policy,  as  well  as  of 
true  pliilantliro[)3',  that  the  Christian  churches  oi'  America 
should  seek  to  reclaim  this  business,  which  they  have 
suffered  to  fall  out  of  their  hands  ?  This  whole  depart- 
ment of  charity  is  now  in  a  confessedly  chaotic  condition  ; 
some  reorganization  of  it  is  imperative  ;  all  students  of 
philanthropic  problems  are  agreed  as  to  the  grievous  and 
costly  failure  of  the  American  municipality  in  its  attempts 
to  care  for  the  outside  j^o^r:  is  not  this  the  juncture  in 
which  the  churches  should  come  to  the  front  and  take  this 
tiisk  upon  themselves? 

When  this  question  is  raised,  we  are  at  once  confronted 
with  the  voluntary  agencies  for  poor  relief  now  occupying 
the  field.  In  most  cities  some  such  unsectarian  charities 
are  at  work ;  some  of  them  possess  endo^vments  of  consider- 
able value ;  and  many  of  them  have  done  faithful  and 
beautiful  service  among  the  poor.  How  can  the  churches 
undertake  the  task  while  these  societies  are  in  existence  ? 

To  this  it  may  be  answered,  first,  that  these  societies, 
where  they  are  most  efficient,  by  no  means  occupy  the  field. 
It  is  but  a  fraction  of  the  real  want  of  any  community  that 
they  can  relieve.  Where  they  are  associated,  as  they  have 
been  in  many  cities,  their  united  action  is  more  efficient, 
but  even  here  they  are  not  adequate  :  the  public  authorities 
are  still  called  upon  for  a  large  portion  of  the  relief.  And 
it  ought  to  be  possible  for  the  Associated  Churches  and  the 
Associated  Charities  to  come  to  a  good  understanding  and 
organize  the  work,  so  that  it  shall  be  thoroughly  and  effec- 
tually done.  It  might  be  expedient  that  each  of  these 
societies  should  be  given  a  district  to  care  for,  or  that  they 
should  co-operate  with  the  weaker  churches  in  the  districts 
assigned  to  them  for  evangelistic  purposes. 

A  most  interesting  experiment  in  this  direction  is  now 
in  progress  in  the  American  city  of  Buffalo,  with  a  popu- 
lation of  nearly  three  hundred  thousand.  The  Charity 
Organization  Society  of  Buffalo  claims  to  be  the  oldest  in 
America,  and  the  work  of  systematic  relief  in  that  city  has 
been  exceptionally  efficient.  But  the  fact  of  vast  neglect 
and  grievous  abuse  was  still  apparent  and  the  need  of  some 


468        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

better  plan  for  the  care  of  the  poor  pressed  upon  the  con- 
sciences of  those  who  were  engaged  in  the  work.  Into 
minds  thus  quickened,  the  following  words,  spoken  by  Mr. 
W.  T.  Stead  to  a  fellow-passenger  on  an  ocean  steamer, 
cast  a  fruitful  suggestion  :  "  If  you  could  district  the  large 
cities,  and  induce  the  churches  to  look  after  those  districts 
as  the  politicians  look  after  the  voters  in  those  districts, 
there  would  follow  such  an  uplifting  of  the  masses  as  has 
not  been  known  since  the  coming  of  the  Master."  The 
woman  to  whom  these  words  were  spoken  is  a  citizen  of 
Buffalo,  and  it  is  chiefly  due  to  her  that  the  thought  bids 
fair  to  become  a  fact.  By  the  aid  of  the  assistant  secretary 
of  the  Charity  Organization  Society  in  that  city,  and  with 
the  most  cordial  co-operation  of  its  secretary,  tliis  lady 
prepared  a  map  of  Buffalo,  dividing  the  whole  city  into  one 
hundred  and  ninety-five  districts, — which  seemed  to  be 
the  number  that  the  churches  of  the  city  might  hope  to 
care  for.  Then  the  clergy  of  different  denominations  were 
called  together  and  the  plan  was  explained  to  them,  and 
received  by  most  of  them  with  hearty  approval.  At  the 
date  of  this  Avriting  something  more  than  a  hundred  of 
these  districts  have  been  accepted  by  the  different  local 
churches,  and  the  hope  is  that  many  more  will  yet  be  taken. 
No  better  account  of  what  is  here  attempted  can  be  given 
than  is  furnished  by  the  following  circular,  addressed  to 
the  clergy  of  the  city  of  Buffalo,  which  is  reproduced  entire, 
in  the  belief  that  it  may  prove  to  be  an  important  historical 
document : 

"  Requests  still  come  for  a  precise  statement  of  what  a 
church  pledges  itself  to  by  accepting  a  district  from  the  com- 
mittee of  the  Charity  Organization  Society.  To  take  a  district 
means : 

"  1st.  That  you  will  feel  a  special  responsibility  for  the 
moral  elevation  of  that  district  by  means  of  uplifting  agencies, 
and  for  the  removal  of  plague  spots. 

"2d.  That  either  with  or  without  the  assistance  of  the 
Poormaster  and  the  charitable  institutions  of  the  city  you  will 
become  responsible  for  the  material  relief  of  those  in  your 
district  who  are  destitute  and  neglected.     If  such  people  in 


THE   CARE   OF   THE    POOR  409 

your  district  liave  spiritual  relations  with  another  chureh,  the 
responsibility  for  their  relief  still  rests  upon  you,  if  that  ehuich, 
after  due  notice  from  you,  continues  to  neglect  them. 

"  AVhat  the  plan  proposed  does  not  involve  is  almost  equally 
important : 

''  1st.  No  church  is  asked  to  interrupt  any  spiritual  rela- 
tions which  it  now  holds  with  families  in  any  part  of  the  city. 
If  it  chooses,  it  can  give  relief  to  its  own  poor  wherever  they 
live,  but  it  is  nevertheless  desired  that  each  church  should 
confine  its  relief  work  as  far  as  possible  to  its  own  district. 

"  2d.  By  accepting  a  district  a  church  does  not  come  in  any 
way  under  the  direction  of  the  Charity  Organization  Society, 
and  does  not  agree  to  follow  its  methods.  Registration  with 
the  Society  of  relief  given  is  desirable,  however,  to  prevent 
overlapping.  When  charity  is  not  registered,  one  family  some- 
times receives  aid  from  several  different  societies,  no  one  of 
which  knows  what  the  others  are  giving. 

"  A  word  or  two  in  regard  to  the  economy  and  advantage  of 
the  plan  may  not  be  amiss.  Difficulties  will  always  exist  with 
this  plan  or  any  other,  but  we  ask  only  of  each  church  whether 
exactly  the  same  amount  of  work  now  being  done  by  it  would 
not  yield  larger  and  more  encouraging  results  if  concentrated 
in  the  main  in  a  limited  area.  Desultory  visiting  of  families 
scattered  over  all  points  of  the  compass  is  wasteful  in  every 
way.  It  wastes  knowledge,  for  the  knowledge  gained  of  the 
environment  and  conditions  of  one  family  may  be  useless  in 
regard  to  the  next.  It  wastes  time,  for  it  may  take  longer  to 
visit  two  families  in  opposite  quarters  of  the  city  than  to  visit 
ten  in  the  same  block,  and  in  the  block  the  knowledge  gained 
of  each  family  helps  in  regard  to  all  the  rest.  Moreover,  visi- 
tors in  the  same  church  would  find  themselves  all  going  in  the 
same  direction.  They  could  go  together  and  they  would  keep 
each  other  up  to  the  work,  and  the  knowledge  of  one  would 
assist  the  rest. 

"  Probably  only  a  few  churches  could  afford  to  engage  a 
special  agent  to  direct  their  work,  but  all  could  support  a  com- 
mittee working  under  the  pastor's  guidance,  and  this  committee 
would  probably  find  that  its  work  did  not  call  for  the  expendi- 
ture of  money  so  much  as  of  time  and  thought. 

"  The  very  fact  that  in  politics  it  is  necessary  for  effective 
action  to  divide  the  city  into  different  districts  indicates  that 
in  charitable  work  the  same  division  is  needed.     It  is  the  old 


470        CHRISTIAN   PASTOR    AND   WORKING   CHURCH 

story  that  faggots  which  in  a  bunch  cannot  be  broken  can  be 
broken  one  by  one.  To  practical  men  the  plan  must  appeal, 
for  it  gives  each  church  a  definite  responsibility,  which  it  can 
see  clearly,  and  a  special  limited  field,  not  so  large  but  that 
the  results  of  work  done  can  be  seen.  It  is  well  to  have  a 
definite  responsibility  which  we  can  see  instead  of  a  general 
responsibility  everywhere.  A  strong  church,  or  even  a  few 
strong  workers  in  a  church,  can  often  see  wonderful  results  if 
the  work  is  confined  to  a  fixed  area.  Moreover,  if  there  is  a 
plague  spot  in  the  district  which  taints  the  neighborhood 
morally  and  physically,  it  helps  to  have  a  definite  body  of 
people  feel  a  special  responsibility  in  that  special  district.  It 
is  not  everybody's  business,  and  so  nobody's. 

"  It  has  been  suggested  that  some  denominations  or  churches 
would  fail  to  co-operate  in  this  plan,  with  the  result  that  the 
burden  of  caring  for  their  poor  would  be  lifted  largely  from 
them  and  would  devolve  unduly  upon  those  participating  in 
the  movement.  As  for  this  objection,  if  the  church  with 
which  a  destitute  family  has  spiritual  relations,  when  formally 
requested,  fails  to  provide  for  it,  it  would  seem  to  be  an  honor 
and  privilege  for  any  Christian  church  to  minister  to  those 
who  are  deserted  by  the  friends  to  whom  they  would  naturally 
turn  for  help,  and  the  example  of  unselfish  charity  would 
redound  ultimately  to  the  glory,  and  even  to  the  advantage, 
of  the  church  which  practised  it. 

"It  is  already  certain  that  the  district  plan  will  be  tried 
upon  a  large  scale  in  Buffalo,  and  many  churches  have  defi- 
nitely accepted  districts,  but  the  plan  does  not  depend  for  its 
success  upon  the  co-operation  of  all  the  churches.  That  of 
course  is  not  to  be  expected,  but  every  church  now  doing  any 
active  work  would  find  its  work  less  desultory,  more  telling, 
more  visible,  so  to  speak,  if  it  were  confined  to  a  special  dis- 
trict. ^  United,  an  army ;  divided,  a  mob  "  is  a  motto  which 
applies  with  force.  If  every  church  scatters  its  work  it  is 
impossible  to  expect  such  effective  results  in  the  warfare  on 
human  misery  and  vice  as  will  follow  a  combined  attack  on 
special,  limited  areas." 

Some  of  the  strong  churches  which  were  earliest  to 
accept  districts,  appear  to  have  found  in  this  plan  lar^^e 
opportunities.  One  of  them  reported  that  whereas,  at  the 
beginning  of  its  first  year,  one  hundred  and  thirty-four 


THE  CARE  OF  THE  TOOR  471 

families  were  nii  the  poor  books,  the  end  of  the  year 
showed  only  eight  such  families,  ''and  that  this  great 
change  was  due  to  lessons  of  self-help,  rather  than  to  the 
substitution  of  church  money  for  city  money."  Some  of 
the  churches  liave  already  established,  in  districts  assigned 
to  them,  settlement-houses,  which  are  the  headquarters  of 
the  work  of  the  church  for  its  district.  "These  settle- 
ments," says  the  Secretary  of  the  Charity  Organization 
Society,  "  are  centres  of  the  most  sunny  and  beautiful  influ- 
ences. They  are  not  intended  to  spread  a  religious  faith 
or  to  proselytize,  but  to  help  the  residents  of  the  neigh- 
borhood to  rise  to  their  best  possibilities,  to  give  them 
sympathy  and  affection,  counsel  and  encouragement,  and 
helpful  service.  Each  has  a  free  kindergarten  and  diet 
kitchen,  and  Welcome  Hall  is  the  headquarters  for  one  of 
the  district  nurses.  Each  has  boys'  clubs,  and  mothers' 
clubs,  sewing  classes,  mothers'  meetings,  penny  savings 
funds,  free  baths,  work  rooms,  and  all  sorts  of  good  things, 
all  simply  conducted,  on  a  modest  scale,  but  all  acting  as 
seeds  of  good  influences.  The  East  Side  Reform  Club 
meets  at  Westminster  House  for  the  discussion  of  civic 
questions.  Five  different  boys'  clubs  hold  their  meetings 
there  also  on  different  evenings,  and  there  are  a  reading 
circle,  a  circulating  library,  and  classes  in  cooking,  sing- 
ing, drawing  and  physical  culture.  This  is  quite  enough 
to  show  that  the  intention  of  these  settlements  is  far 
higher  than  to  serve  as  a  mere  station  for  giving  out  alms. 
Their  aim  is  to  civilize  and  humanize,  to  teach  thrift  and 
efficiency,  and  to  substitute  higher  for  lower  pleasures. 

"The  higher  side  of  this  plan  does  not  consist  in  the 
giving  out  of  alms  and  supplies,  but  in  the  development 
among  those  who  take  a  district  of  such  a  feeling  of  lov- 
ing friendliness  and  neighborliness  as  will  make  them  seek 
to  know  as  well  as  to  help  those  who  live  within  the 
neighborhood  in  their  charge.  A  resident  established  in 
the  district  can  help  greatly  towards  this." 

The  first  difficulty  in  the  realization  of  this  plan  will 
be  to  secure  the  co-operation  of  all  the  churches.  The 
Buffalo   experiment  has   been    remarkably   successful   in 


472        CHRISTIAN   PASTOR   AND   WORKING   CHURCH 

enlisting  so  many  at  the  outset ;  but  only  about  half  the 
districts  are  yet  occupied.  The  Roman  Catholic  churches 
have  been  slow  to  take  up  their  assignments,  but  this  is 
perhaps  due  to  the  death  of  their  Bishop,  who,  before  his 
death,  had  given  strong  assurances  of  practical  interest. 
The  animosities  of  Protestant  and  Catholic  will  be  hard 
to  overcome ;  but  this  alone  would  be  a  great  and  beauti- 
ful achievement.  If,  by  a  plan  like  this,  in  which  surely 
no  theological  questions  are  raised,  these  two  great  divi- 
sions of  Christians  could  be  brought  together  in  friendly 
labor  for  the  poor,  the  gain  to  the  kingdom  of  God  would 
be  of  unspeakable  value.  It  is  devoutly  to  be  hoped  that 
the  Buffalo  plan  may  prove  to  be  successful  in  this  par- 
ticular. The  end  is  one  to  the  achievement  of  which  all 
good  Protestants  and  all  good  Roman  Catholics  should 
bend  all  their  energies. 

A  second  difficulty  will  be  found  in  teaching  the  churches 
to  administer  their  charity  by  wise  methods.  Too  many 
of  them  still  practise  the  old  effusive  and  undiscriminat- 
ing  almsgiving;  and  when  they  find  the  objects  of  their 
charity  abusing  their  kindness,  they  are  apt  to  abandon 
them  in  disgust.  Few  of  them  have  yet  learned  that  the 
chief  end  of  charity  is  to  make  almsgiving  unnecessary. 
"In  many  cases,"  says  the  sagacious  promoter  of  the 
Buffalo  plan,  "we  shall  be  obliged  to  sit  by  and  see 
vicious  work  done  by  churches  whose  charity  is  thoroughly 
unintelligent,  but  our  hope  is  that  in  such  cases  our  agents 
can  suggest  wiser  methods  with  sufficient  tact  to  modify, 
at  least,  what  threatens  to  be  harmful.  The  societies 
which  do  unwise  work  will  be  no  worse  on  account  of  this 
plan,  and  may,  perhaps,  improve  in  their  methods.  It 
will  be  hard  to  hand  some  worthy  family  over  to  unintelli- 
gent treatment,  which  may,  by  mistaken  kindness,  pauper- 
ize them  with  too  much  free  aid ;  but  the  economy  of  the 
plan  is  so  great,  and  the  nearer  acquaintance  with  those 
helped  which  the  plan  involves  is  so  valuable,  that  we 
confidently  expect  great  good  from  the  experiment." 

Other  practical  difficulties  will  be  encountered ;  as  the 
circular  above  suggests,  no  plan  is  without  difficulties; 


THE   CARE   OF   THE   POOR  47,S 

but  the  possible  gains  of  this  method  are  so  great  tluit  no 
pains  should  be  spared  in  overcoming  these  obstacles. 
The  hope  of  bringing  the  churches  of  Jesus  Christ  into 
innnediate,  vital,  helpful  contact  with  those  who  most  need 
their  love  and  care  —  of  restoring  to  the  churches  the  great 
()})portunity  of  ministry  which  their  Master  committed  to 
them  and  which  they  have  so  unhappily  suffered  to  slip 
away  from  them,  is  a  hope  which  no  well-wisher  of  the 
churches  would  willingly  abandon.  The  remark,  above 
quoted,  that  such  a  resumption  by  the  Church  of  its  proper 
function  would  lead  to  "such  an  uplifting  of  the  masses 
as  has  not  been  known  since  the  coming  of  the  Master," 
is  scarcely  too  enthusiastic.  Indeed,  this  would  be,  in  a 
true  sense,  the  coming  of  the  Master  —  his  return  from  a 
far  country.  No  greater  outshining  of  his  glory  could  be 
prayed  for  by  his  Church. 

Nor  need  there  be  any  fear  lest  the  resources  of  the 
churches  will  be  inadequate  for  this  task.  The  material 
needs  of  the  really  poor  are  not  large ;  the  amount  needed 
for  the  relief  of  actual  suffering  in  the  homes  of  the 
people  could  easily  be  raised;  the  stronger  churches  could 
help  the  weaker  in  bearing  this  part  of  the  burden. 
What  these  people  need  most  is  what  that  church  in 
Buffalo  has  given  them  —  friendship,  and  stimulating 
"lessons  in  self-help."  The  number  on  the  poor-lists  of 
any  city  can  be  indefinitely  decreased  in  this  way. 

It  is  still  assumed,  let  it  be  remembered,  that  the  help- 
less poor  —  those  who  are  likely  to  be  a  permanent  charge 
upon  charity  —  will  still,  for  the  greater  part,  be  cared  for 
by  the  State  or  the  municipality  in  the  institutions  main- 
tained by  taxation  for  that  purpose.  And  there  will  be 
need,  also,  that  the  associated  churches,  as  they  take  up 
this  work  of  out-door  relief,  shall  keep  themselves  in  close 
and  sympathetic  relation  with  the  public  autliorities.  The 
State  must  resign  to  the  churches  the  ministry  of  help 
which  belongs  to  them ;  but  there  is  a  ministry  of  disci- 
pline which  the  State  must  exercise  toward  some  of  these 
unhappy  people.  Some  among  them  will  prove  to  be 
incorrigible  by  any  methods  of  friendly  tuition  which  the 


474        CHRISTIAN   PAST.OR   AND   WORKING   CHURCH 

Church  can  apply.  The  mendicant  habit  is  so  ingrained 
that  they  cannot  be  roused  to  self-respect  and  self-help; 
they  will  insist  on  being  the  parasites  of  society.  For 
such  as  these,  workhouses  and  penal  settlements  must 
be  provided;  the  curse  of  pauperism  will  not  be  cured 
without  the  exercise  of  a  wholesome  severity.  The  con- 
ditions described  by  Dr.  Harnack  in  the  following  extract 
are  substantially  present  in  this  country: 

"  Somit  erhalten  wir  drei  Kategorieen  von  Armen :  solche, 
die  sich  gern  christlich  helfen,  berathen,  und  aus  ihrer 
Armuth  auf helfen  lassen;  solche  die  die  burgerliche  Ge- 
meinde  und  der  Staat  versorgt ;  und  solche,  die  der  christ- 
lichen  Liebe  und  dem  Staat  zum  Trotz  ihre  Armuth 
absichtlich  festhalten,  sie  gleichsam  industriell,  fabrikmas- 
sig  betreiben.  Diese  bilden  in  jeder  Gemeinde  den 
eigentlichen  ansteckenden  Heerd  unsittlicher  suchtloser 
Armuth,  des  socialen  Aussatzes,  und  sind  der  Zucht  des 
Staats  und  seiner  Zwangsmittel  zu  iibergeben.  So  wird 
der  Staat  auch  nothwendig  eine  Armenzucht  zu  iiben 
haben,  wo  sich  hinter  die  Armuth  das  Laster  oder  gar  das 
Verbrechen  versteckt.  Aber  wer  dieser  Zucht  verfallt, 
hort  damit  auch  auf  sui  juris  zu  sein,  bis  er  sich  eines 
Besseren  besinnt.  So  scheiden  sich  diese  drei  Spharen: 
kirchliche  Armenpflege,  staatliche  Ai^menversorgung^  und 
polizeiliche  Armenzucht^  von  einander."^ 

The  second  of  the  categories  named  above,  the  public 
care  of  the  poor  in  their  homes,  is  the  one  which,  in 
America,  ought  to  be  by  all  possible  means  reduced  in  its 
dimensions ;  but  there  will  still  be  need  of  the  discipline 
of  the  state  in  caring  for  those  who  count  themselves 
unworthy  of  the  responsibilities  of  free  citizenship. 

Let  us  now  seek  to  bring  clearly  before  our  thought 
the  consideration  which  renders  this  whole  discussion 
pertinent  to  a  treatise  on  pastoral  theology,  namely,  that 
no  such  work  as  this  can  be  undertaken  without  the  active 
participation  of  the  local  church.  Only  by  churches 
equipped  and  trained  for  service  like  this  can  any  such 
plan  of  enlightened  charity  be  carried  into  effect.     This 

1  Geschichte  und  Theorie  der  Predigt  und  der  Seelsorge,  p.  415. 


THE   CARE    OV    TFIK    I'OOR  475 

plan  does  not  appeal  to  tlie  sects  as  such;  in  their  con- 
ferences and  synods  and  assenihlies  they  will  hav3  little  to 
say  about  it;  the  question  whether  tliis  thing  shall  })e 
done  is  addressed  to  the  local  churches  of  all  denomina- 
tions; it  is  the  question  whether  they  will  join  Avith 
churches  of  other  names  in  their  neighborhood  in  doing 
the  A\'ork  that  lies  at  their  doors.  It  is  a  work  for  which 
the  local  parish  must  be  organized  and  instructed,  and  in 
which,  by  its  pastor,  it  must  be  wisely  and  enthusiastically 
led.  No  more  important  field  of  labor  is  open  to  the  work- 
ing church;  none  in  which  greater  wisdom  or  a  more 
genuine  love  of  souls  is  needed ;  none  in  which  the  church 
can  do  more  to  help  in  answering  its  prayer  for  the  coming 
of  the  kingdom  of  heaven. 


INDEX 


Abbott,  Austin,  205. 

"  Abt  Vogler,"  86,  89. 

Africa,   appropriated    by    European 

powers,  365. 
Allen,  A.  G.  V.,  104,  158  n. 
Ambrose,  12. 
Amusements,  in  the  church,  121,  402, 

405, 408,  409,  410 ;  in  Young  Men's 

Christian  Associations,  314. 
Andreae,  J.  V.,  13. 
Anglican  Church,  20. 
Annual  cluirch  meeting,  420. 
Anthropology  and  the  pulpit,  94. 
Apologetic  studies,  92. 
Apostolical  Constitutions,  IL 
AjKJStolical  .succession,  65. 
Applied  Christianity,  122. 
Architecture,   church,   ethics   of,  26, 

28. 
Arnold,  Matthew,  95,  99,  157,  378. 
Art  and  inspiration,  88. 
A.ssistant,  the  Pastor's,  210-214. 
Athanasius,  96,  103. 
Audiences,  size  of,  24. 
Augustine,  18,  347. 
Authority  of  pastor,  61. 

Baptism,  significance  of,  157;  admin- 
istration of,  159  ;  sponsors  in,  162  ; 
formula  of,  162. 

Harrows,  William,  337. 

Baxter,  Richard,  13,  25,  445. 

Bazaars  and  fairs  in  cliurches,  307. 

Beck,  J.  T.,  14,  51. 

Bedell,  G.  T.,  16,  65. 

Beecher,  Henry  Ward,  16. 

Beecher,  Lyman,  9,  16. 

Behrends,  A.  J.  F.,  16. 

Bellarmine,  21,  343. 

Benevolence,  development  of,  371. 

Bennett,  W.  H.,  100. 


Berkeley  Temple,  Boston,  402. 
Berlin,  Germany,  poor  relief  in,  457. 
Bernard  of  Clairvaux,  12. 
Bible,  the  minister's  book,  97 ;  in  the 

Sunday  school,  230. 
Biography  in  the  pulpit,  127. 
Blaikie,  W.  G., 3, 7, 1 5, 98, 1 88, 1 98,  240. 
Blunt,  J.  J.,  15. 

Bossuet,  Jacques  Benigne,  21,  96. 
Boys'  Brigade,  The,  357. 
Bradford,  A.  11.,  298. 
Bridges,  Charles,  15,  203. 
Brooks,  Phillips,  16,  132. 
Brotherhood  of  St.  Andrew,  322. 
Brotherhood    of     St.    Andrew    and 

Philip,  325. 
Brother  Houses  in  Germany,  330. 
Browning,  Robert,  86,  89,  126. 
Bruno  of  WUrzburg,  19. 
Buffalo  experiment  in  poor  relief,  467. 
Bull,  George,  16,34. 
Burgon,  J.  W.,  15. 
Burial  of  the  dead,  190-194. 
Burnet,  Gilbert,  13,  15,  50. 
Burton,  N.  J.,  16,  151. 
Bushnell,  Horace,  96,  133,  184,  246, 

381,  382,  387,  388. 

Call  to  the  Pastorate,  66-82. 

Calvin,  John,  19,  155. 

Candidates,  ministerial,  74-81. 

Canisius,  Peter,  21. 

Cannon,  James  S.,  3,  15,  163,  448. 

Casuistry  in  the  pulpit,  119. 

Catechetics,  1,3,4,  17-22,  33.5-352; 
catechizing  in  the  early  church, 
335  ;  in  the  reformation  period, 
337  ;  the  rationale  of,  338  ;  basis 
of  instruction,  341  ;  Bishop  Du- 
panlonp  on,  342-349  ;  among  the 
Lutherans,  349. 


478 


INDEX 


Catechisms,  of  Cyril,  Gregory  and 
Augustine,  18;  of  Gerson,  19  ;  of 
Luther,  19;  of  Calvin,  19;  Heidel- 
berg, 19  ;  of  the  English  church, 
20 ;  of  Presbyterian  churches,  20 ; 
of  Sebastian  of  Mayence,  21  ;  of 
Canisius,  21  ;  of  Bellarmine,  21  ; 
of  Bossuet,  21  ;  Tridentine,  21  ;  of 
American  Catholics,  22  ;  of  the 
Methodist  Episcopal  church,  22 ; 
of  Schomann,  22  ;  Racovian,  22 ; 
Baptist,  22  ;  of  Friends,  22. 

Cave,  Alfred,  1,  3. 

Chalmers,  Thomas,  132,  450. 

Channing,  W.  E.,  127. 

Charity  organization,  458. 

Charity,  public,  455. 

Charlemagne,  19. 

Children,  the  baptized,  355  ;  in  the 
Sunday  service,  356. 

Children's  Day,  355. 

Children's  Hour,  334. 

Choirs,  English  and  American,  144, 
145,  147,  148. 

Christendom,  extent  of,  366. 

Christian  Endeavor,  9,  315. 

Chrysostom,  John,  11,  18,  54. 

Church,  The,  23-49  ;  defined,  1, 
23  ;  a  working  body,  4  ;  provincial 
or  national,  23  ;  local,  23  ;  limits  of 
membership,  24  ;  gains  of  size 
offset  by  losses,  25  ;  connotes  fel- 
lowship, 25  ;  ethics  of  church 
architecture,  26-28  ;  location  of 
the  edifice,  28-30  ;  who  should 
form  its  congregation,  29  seq. ; 
rich  and  poor  must  meet  together, 
29,  30;  social  structure  of  the 
church  a  vital  question,  33  ;  diffi- 
culties in  the  way  of  fellowship, 
34 ;  value  and  significance  of  it, 
35,  36 ;  reasons  for  the  alienation 
of  working  classes,  36,  37  ;  the 
church  as  the  reconciler  of  social 
classes,  34-38  ;  the  church  ancillary 
to  the  Kingdom  of  God,  38-44; 
need  of  specializing  religion,  41- 
43  ;  analogy  of  the  brain  in  the 
body,  43,  44  ;  function  of  the 
church  the  christianization  of 
society,    46-49  ;     the    ministering 


church,  255 ;  strong  churches  in 
poor  districts,  267  ;  a  social  organi- 
zation, 271  ;  not  a  commune,  272  ; 
furnishes  the  opportunity  of  good 
will,  274  ;  the  christianization  of, 
279. 

Church  Porch,  The,  353. 

Clement  of  Alexandria,  96. 

Clerk  of  the  church,  204,  210. 

Coffee  rooms,  7. 

Colet,  John,  96. 

College  and  Social  Settlements,  264, 
412. 

Colonies,  Church,  in  neglected  dis- 
tricts, 262. 

Competitions  of  churches,  429. 

Conference  meetings,  247. 

Conferences  of  local  churches,  432. 

Congregational  singing,  146. 

Constantine,  127. 

Conversation,  religious,  200. 

Converting  agencies,  389. 

Cooperation  with  Other 
Churches,  428-447 ;  Christianity 
and  the  working  church,  428  ;  de- 
structive competitions,  429  ;  how  to 
secure  cooperation,  431  ;  the  basis 
of  union,  434  ;  dividing  the  field, 
436  ;  canvassing  the  districts,  437  ; 
large  and  small  populations,  439  ; 
in  what  could  the  churches  cooper- 
ate ?  439  ;  provision  of  places  of 
resort,  440  ;  closing  drinking  places 
on  Sunday,  441  ;  upholding  the 
laws,  442  ;  unity  best  secured  by 
local  cooperation,  444 ;  the  muni- 
cipal church,  446. 

Creeds  in  worship,  153. 

Cromwell,  Oliver,  127. 

Crosby,  Howard,  16. 

Cyril  of  Jerusalem,  18. 

Dale,  R.  W.,  16,  136-138. 

Deaconesses  in  the  apostolic  church, 
291  ;  in  the  post-apostolic  church, 
293  ;  in  modern  churches,  295-305. 

Deigratias  of  Carthage,  18. 

Democracy,  connotes  leadership,  62. 

De  Offidis  Clericorum,  12. 

Departments  of  work  in  the  church, 
423. 


INDEX 


479 


De  Pastorale  Cum,  12. 
De  Sacerdotio,  lln,  12. 
Despair  and  its  patlu)lu^y,  185. 
Dickiusuu,  C.  A.,  411. 
Districting  the  parish,  282. 
Doddridge,  Philip,  204. 
Domestic  difficulties,  177. 
Doubters,  and  how  to  deal  with  them, 

180-184. 
Dupauloup,  Bishop,  342,  349. 

Educational  work  of  the  church,  402- 
412. 

Elberfeld,  Germany,  poor  relief  in, 
456. 

Elder,  50. 

Ellicott,  C.  J.,  15. 

Enlisting  the  Membership,  415- 
427  ;  the  serving  church,  415-416  ; 
responsibility  of  the  laity,  417  ;  in- 
forming the  church,  419;  the  an- 
nual review,  420 ;  the  problem  of 
the  unemployed,  422  ;  departments 
of  work,  423 ;  all  members  en- 
listed, 424  ;  conferences  of  leaders, 
425  ;  undeveloped  power  of  the 
church,  426. 

Ephrem  Syrus,  12. 

Epwortli  League,  316. 

Evangelists,  397. 

Evangelization  of  the  Parish, 
253-270 ;  the  Pastor's  responsibil- 
ity, 253 ;  whose  servant  is  he  ? 
254  ;  the  ministering  church,  255 ; 
the  outside  heathen,  255 ;  extent 
of  church  neglect,  256 ;  parish 
visitation,  258  ;  missions,  259  ;  peo- 
ple's churches,  260 ;  church  colo- 
nies, 262 ;  social  settlements,  264  ; 
strong  churches  in  poor  districts, 
266 ;  street  preaching,  268 ;  the 
shepherding  of  the  poor,  269. 

Evans,  R.  W.,  1 5. 

Evening  Service,  121. 

Evidences  of  Christianity,  the  be.st, 
126. 

Examinations  and  prizes  of  Young 
Men's  Guild,  328. 

Expression,  uses  of,  in  tlie  religious 
life,  245. 


Faber,  F.  W.,  174. 

Fairbairn,  Patrick,  3,  6,  7,  15,  54,  66, 
105,  134,  13G,  450. 

F'airs  in  churclies,  307. 

Fellowship  of  the  church  and  its 
difficulties,  29-38 ;  fellowship  meet- 
ings, 285. 

Fe'nelon,  344. 

Finances  of  the  church,  206. 

Fisk,  F.  W.,  16. 

Fiske,  John,  429. 

Fliedner,  Theodore,  302. 

Francke,  A.  IL,  13. 

Frederick  III.,  Elector  of  Palatinate, 
20. 

Fremantle,  W.  H.,  38,  39,  40. 

Funeral  services,  192-194. 

Gerson,  John,  1 9,  343. 
Gibson,  Edmund,  15. 
Givers,  large  and  small,  374. 
Gladden,  W.,  17. 
Gott,  John,  173,  201,  217,  218. 
Grace  Church,  New  York,  405. 
Grace  Church,  Philadelphia,  403. 
Graded  Sunday  schools,  232. 
Gregory  of  Nyssa,  18. 
Gregory  the  Great,  12. 
Guild,  Church  of  Scotland,  326. 
Guild,  Free  Church  of  Scotland,  329. 
Guild,  "Women's,  in  Church  of  Scot- 
land, 309. 

Hagenbach,  Karl  Rudolf,  1. 

Halieutics,  1. 

Hall,  John,  16,202. 

Harms,  Claus,  3,  131. 

Harnack,   Theodosius,  14,  58n,  166, 

474. 
Hatch,  Edwin,  53,  62. 
Heidelberg  Catechism,  19. 
Henry,  Matthew,  203. 
Henry,  Patrick,  95. 
Herbert,  George,  13,  15,  115,  119. 
Herder,  J.  G.,  13. 
Higher    Criticism  and    the  Sunday 

school,  236. 
Hildebrand,  127. 
History  in  the  pulpit,  125. 
Hodges,  George,  123. 


480 


INDEX 


Home  Department  of    the   Sunday 

school,  238. 
Homiletics,  1,  2,  3,  4. 
Hopkins,  Samuel  M.,  154. 
Hoppin,  J.  M.,  16. 
Hort,  Josiah,  15. 
Horton,  R.  F.,  16,  86. 
Hospital  work  and  the  church,  404- 

406. 
How,  W.  W.,  15. 
Howley,  William,  15. 
Humphrey,  Heman,  16. 
Hurst,  John  F.,  267. 
Huss,  John,  127. 
Huxley,  T.  H.,  42. 
Hymnals,  140. 
Hymns,  139. 

Incorporation  of  the  church,  204. 

Inductive  study  of  the  Bible,  233. 

Infant  Baptism,  18. 

Infectious  diseases,  191. 

Institutional  Church,  The,  401- 
414  ;  definition  of,  401  ;  examples 
of,  402 ;  similar  churches,  405 ; 
these  methods  criticised,  407  ;  they 
imply  the  sacredness  of  all  life ; 
409  ;  fruits  of  their  labors,  410 ; 
compared  with  social  settlements, 
412;  co-operation  of  churches  in 
such  work,  413. 

International  Sunday  School  Lessons, 
230. 

Jacobi,  J.  F.,  13. 
James,  John  Angell,  15. 
Jersey  City  Tabernacle,  404. 
JUnglingsvereine,  Christliche,  313. 

Kaiserswerth  Institution,  302  -  305  ; 
deaconesses,  304 ;  form  of  conse- 
cration, 304  n. 

Kaye,  John,  15. 

Kidd,  Benjamin,  104. 

Kidder,  Daniel  P.,  16. 

Kingdom  of  God,  38  seq. ;  includes 
state  and  church,  40;  the  Chris- 
tian's first  loyalty  due  to,  40 ; 
church  ancillary  to,  40;  gospel 
of,  112. 


Kingsley,  Charles,  96. 
Kirk,  Edwin  N.,  396. 

Labor  leaders  and  the  churches,  37. 

Lamartine,  Alphonse,  98. 

Language,  the  instrument  of  inspira- 
tion, 86-88. 

Law,  the  sacredness  of,  442. 

Lawrence,  Edward  A.,  365. 

Leader  of  Midweek  Service,  248. 

Leagues,  Young  Men's,  325. 

Leavitt,  G.  R.,  215. 

Le  Gallienne,  Richard,  112. 

Lenten  Services,  399. 

Leo  the  Great,  12. 

Liber  Pastoralis,  12. 

Literature  and  the  Pulpit,  95. 

Liturgies,  1,  2,  4. 

Location  of  churches,  28. 

London,  charities  of,  458. 

Longfellow,  Henry  W.,  126. 

Lord's  Supper,  The,  1 64 ;  prepara- 
tion for,  164  ;  mode  of  administra- 
tion, 166  ;  invitation  to,  167  ; 
guarding  the  table,  1 68 ;  in  the 
sick  room,  190. 

Lowell,  James  Russell,  126. 

Luther,  Martin,  12,  19,  96,  127, 155. 

Marheinecke,  Philip  Konrad,  14. 

Marriage,  celebration  of,  170. 

Mason,  Arthur  J.,  53. 

Matlier,  Cotton,  13. 

Matheson,  George,  156. 

Maurice,  Frederick  D.,  96. 

McLeod,  Alexander,  15. 

McLeod,  Norman,  96. 

Melanchthon,  Philip,  155. 

Midweek  Service,  The,  239-252  ; 
the  need  of  a  social  religious 
meeting,  239  ;  the  prayer-meeting, 
240 ;    the   "  experience  "   meeting, 

241  ;  conference   and   controversy, 

242  ;  uses  of  social  prayer,  242  ; 
uses  and  abuses  of  conference, 
245 ;  the  life  of  the  Christian  and 
the  work  of  the  church  as  themes, 
247,  419  ;  the  leader,  248  ;  familiar 
methods,  249 ;  the  singing,  250 ; 
the  question  box,  252. 

Miller,  J.  C,  15. 


INDEX 


481 


Miller,  Samuel,  16. 

Milne-Ed  wards,  Henri,  42. 

Missionary  Societiks  and  Church 
Contributions*,  .■}G2-.*{77  ;  the  fieUl 
is  tlie  world,  'MJ2  ;  missions  and 
lihilanthropy,  304  ;  the  expansion 
of  Christendom,  365  ;  the  new  era 
of  missions,  366  ;  monthly  mission- 
ary meetini;,  367  ;  wtunan's  boards, 
368  ;  who  sliall  present  the  work, 
370;  learning  to  give,  371  ;  large 
gifts  from  those  of  large  ability, 
374  ;  the  mites  of  the  many,  375  ; 
how  to  gather  the  offerings,  376. 

Missions  in  cities,  259. 

Monthly  missionary  meeting,  367. 

Mooily,  Dwight  L.,  132. 

More,  Sir  Thomas,  96. 

Mosheiin,  von,  J.  L.,  13. 

Mozley,  J.  B.,  133. 

Municipal  reform  and  Young  People, 
319. 

Murphy,  Thomas,  15. 

Music,  Sacred,  139-150;  in  the  Sun- 
day school,  227  •,  in  the  midweek 
service,  250, 

Neander,  Joliann  A.  W.,  59. 
Neff,  Felix.  115. 
Neglect  of  the  church,  256. 
Neighborhood  fellowship.  281. 
Nitzsch,  K.  I.,  14. 

Oberlin,  J.  F.,  115. 

Offerings  for  missions,  376. 

Officers  of  the  church,  204,  214. 

Olivianus,  C,  20. 

Organ  and  organist,  142. 

Organism  and  mechanism,  215. 

Or<;axization  OF  THE  Church,  The, 
204-219  ;  dual  character  of,  204  ; 
temporal  interests,  205  ;  to  be  cared 
for  l)y  men  of  probity,  206  ;  church 
business  needs  to  be  christianized, 
207  ;  assignment  of  sittings,  208 ; 
records,  209  ;  minister's  assistants, 
209;  pastor  and  preacher,  212; 
church  officers  as  leaders  of  work, 
214  ;  organism  and  mechanism, 
215;  departments  of  work,  217. 


Outdoor  relief,  462. 
Outside  lieathen,  255. 
Oxenden,  Ashton,  15. 
Oxford  Methodism,  222. 

Palmer,  C,  1. 

Papal  infallibility,  64. 

Parish  and  church,  205. 

Park,  Edwards  A.,  129. 

Parkhur.<;t,  Charles  11.,  195. 

Parson,  meaning  of,  50. 

I'astor,  The,  1  ;  considered  as  the 
subject  of  pastoral  theology,  2 ; 
relation  to  the  church,  3 ;  his  social 
obligations,  7 ;  significance  of  the 
name,  50;  is  he  a  priest?  52-61  ; 
conception  of  the  early  church,  53  ; 
growth  of  sacerdotal  idea,  54,  55  ; 
remnants  of  sacerdotalism  in  Pro- 
testant churches,  56,  57  ;  a  spiritual 
priesthood,  59-61 ;  pastoral  author- 
ity, 61  seq. ;  democracy  calls  for 
leadership,  62 ;  spiritual  power  is 
moral  influence,  64;  his  call  to 
the  ministry,  66-82  ;  dual  relation 
of,  69,  70 ;  qualifications  of,  73, 
74 ;  THE  Pastor  as  Student, 
83-106;  a  prophet,  85 ;  a  student 
of  language,  86-88;  of  history  of 
doctrine,  91  ;  of  human  nature,  93  ; 
of  literature,  95;  of  the  Pible,  97; 
of  social  science,  100-104;  devo- 
tional life  of,  105  ;  the  pastor  as 
preacher,  107  seq.;  preacher  of  the 
law,  110;  of  the  gospel.  111  ;  his 
relation  to  parochial  affairs,  114- 
119;  the  leader  of  worship,  134; 
preparation  for  worship,  135  ; 
priestly  function  of,  136  ;  the  min- 
ister at  the  altar,  156-172;  the 
Pastor  as  Friend,  172-203;  re- 
lation to  general  society,  172;  in- 
tercourse with  all  classes,  173-175; 
confidential  friend, *176;  personal 
ministry,  179;  dealing  with  doubt- 
ers, 180;  reclaiming  wanderers, 
184;  treatment  of  despondency, 
185  ;  visitation  of  the  sick,  186  ;  in 
infectious  diseases,  191  ;  at  the 
burial  of  the  dead,  192;  general 
visitation,  195-203;  his  increasing 


31 


482 


INDEX 


burdens,  210;  Pastor  and  Teacher, 
212;  THE  Pastor  AND  THE  Chil- 
dren, 332-361 ;  a  closer  bond 
needed,  333  ;  the  Children's  Hour, 
334  ;  catechetical  work,  335  ;  causes 
of  its  decline,  337  ;  reasons  for  re- 
suming it,  338. 

Pastoral  Theology,  a  branch  of  Prac- 
tical Theology,  1  ;  divisions  of,  1 ; 
defined,  1 ;  relation  to  Church 
Polity,  2  ;  to  Liturgies,  2  ;  to  Homi- 
letics,  2;  to  Christian  Missions,  3; 
includes  Catechetics  and  Poimenics, 
3 ;  excludes  Honiiletics  and  Litur- 
gies, 3;  important  change  in  its 
subject  matter,  4  ;  earlier  treatises 
exclusively  concerned  with  the 
work  of  the  Pastor,  4-7 ;  later 
conception  that  the  church  is  a 
working  body,  7-9 ;  the  later  con- 
ception the  higher,  10;  Historical 
outline  of  Poimenics,  10-17  ;  Bibli- 
cal references,  10;  Patristic  theo- 
ries and  treatises,  11,12;  mediseval 
ideas,  12;  of  the  Reformation,  12, 
13;  of  the  eighteenth  century,  13; 
of  the  nineteenth  century,  14-17  ; 
History  of  Cateclietics,  17-22; 
in  apostolic  times,  1 7  ;  among  the 
early  Fathers,  17,  18  ;  in  the  Mid- 
dle Ages,  19 ;  in  the  reformed 
churches,  19,  20;  Presbyterian 
Catechisms,  20,  21  ;  in  the  Roman 
Catholic  church,  21  ;  in  the  Meth- 
odist Episcopal  church,  22  ;  in 
Socinian  churches,  22  ;  among  Bap- 
tists, 22  ;  among  Quakers,  22. 

Pastoral  Visitation,  importance  of 
it,  195;  finding  time  for  it,  196; 
nature  of  pastoral  calls,  197;  pro- 
fessional character  of,  198;  as  an 
opportunity  of  friendship,  199  ; 
religious  conversation,  200;  sys- 
tematic visitation,  201  ;  value  of, 
201. 

Pastorate,  The  Call  to,  66-82  ; 
all  Christians  are  called  of  God, 
66,  67 ;  every  good  work  a  divine 
vocation,  68  ;  the  inward  call  con- 
notes inclination,  love  of  the  work, 
and  a  reasonable  conviction  of  fit- 


ness for  it,  68 ;  the  outward  call 
is  the  voice  of  the  church,  69 ; 
the  pastor's  dual  relation,  69,  70 ; 
how  shall  minister  and  people  be 
brought  together?  71;  patronage, 
72;  methods  of  free  churches,  72; 
qualifications  to  be  sought  in  a 
pastor,  73,  74 ;  the  ethics  and  pro- 
prieties of  candidature,  74-81  ; 
preaching  as  a  candidate,  75  ;  va- 
cant churches  and  settled  min- 
isters, 76  ;  shall  the  minister  seek 
a  church  1  77 ;  one  candidate  at 
a  time,  79 ;  ministerial  vagrants, 
80;  minorities,  81  ;  financial  agree- 
ments, 82. 

Patronage,  ecclesiastical,  72. 

Pattison,  Dorothy,  96. 

Pauperism,  7. 

Pease,  Theodore  C,  118. 

Pedagogics,  1. 

Pentecost,  379. 

People's  churches,  259. 

Phelps,  Austin,  16,  56,  129,  394. 

Philanthropy  and  Christian  Missions, 
366. 

Phoebe,  the  deaconess,  8. 

Poets,  the,  as  preachers,  126. 

Poimenics,  1,  3,  4. 

Polity  of  the  church,  1,2. 

Poor,  Care  of  the,  7,  448-475 ; 
in  the  early  church,  448  ;  decay  of 
this  function,  449  ;  its  assumption 
by  the  state,  451 ;  the  poor  of  the 
church,  452  ;  public  charities,  455  ; 
the  new  charity,  458 ;  charities 
classified,  460 ;  the  church  and 
public  institutions,  461 ;  the  church 
and  private  philanthropies,  462; 
the  church  and  outdoor  relief,  462 ; 
the  cliurch  the  conscience  of  the 
state,  463  ;  can  the  churches  un- 
dertake the  care  of  the  outside 
poor  ?  467 ;  the  Buffalo  experi- 
ment, 468 ;  difficulties,  472  ;  cor- 
rectional methods,  473. 

Porta,  Conrad,  13. 

Porter,  Ebenezer,  15. 

Pratt,  Lewellyn,  196. 

Prayer  Meeting,  6,  240. 

Prayer,  public,  135. 


INDEX 


483 


Prcacliing,  Evangelistic,  108  ;  preach- 
ing the  law,  109;  the  gospel, 
110;  the  gospel  of  the  Kingdom, 
112. 

Preparation  for  the  Lord's  Supper, 
164. 

Priest,  is  the  pastor  a  ?   52-61. 

Priscilla  and  Acpxila,  8,  17. 

l'ro])ortionate  giving,  374. 

Pro-stitution,  7. 

Question   Box  in  Midweek  Service, 

252. 
"Quiet      Day"    of      St.    Andrews' 

Brotherhood,  324. 
Quintilian.  346. 

Raikes,  Robert,  221. 

Reception  of  communicants,  168. 

Reformation,  12. 

Repetition  of  sermons,  132. 

Res|)onsive  reading  of  Scripture, 
152. 

Revivals  and  Revivalism,  378- 
400;  revivals  in  ancient  Israel, 
378 ;  Pentecost,  379 ;  extensive  and 
intensive  methods,  381  ;  revivalism 
as  a  system,  its  implications,  382  ; 
extremes  of  spiritual  temperature, 
384  ;  Christian  nurture,  387  ; 
Christianity  as  an  organitic  power, 
388  ;  still  room  for  converting 
agencies,  389 ;  the  omnipresence 
of  the  Spirit,  390 ;  special  religious 
interest,  392  ;  special  measures, 
394  ;  professional  evangelists  and 
pastors,  397  ;  Lenten  services,  399. 

Richards,  Charles  IL,  394,  400. 

Robertson,  Frederick  W.,  96,  133, 
161. 

Robinson,  Ezekiel  G.,  16. 

Rogers,  John,  203. 

Roques,  P.,  13. 

Rothc,  Richard,  3. 

Ryland,  John,  13. 

Sacerdotalism,  growth  of,  54,  55. 
Sailer,  J.  M.,  13. 

St.  Andrew.  Brotherhood  of,  322. 
St.  Andrew  and  Philip,  Brotherhood 
of,  325. 


St.     Bartholomew's     Church,     New 

York,  406. 
St.  George's  Church,  New  York,  406. 
Saloons,  441. 

Savonarola,  96,  127. 

Schaff,  Philip,  5. 

Schleiermacher,  Friedrich,  14. 

Schoeffer,  Johann,  21. 

Scudder,  J.  L.,  410. 

Sebastian,  Archbishop  of  Mayence, 
21. 

Secularization  of  the  pulpit,  123. 

Senior  department  of  Sunday  school, 
233. 

Shedd,  William  G.  T.,  3,  16. 

Shepherding  of  the  poor,  269. 

Sick,  visitation  of,  186-190. 

Sisters  of  charity,  293. 

Sittings  in  church  at  auction,  206 ; 
free,  208 ;  assigned  by  lot,  209. 

Slums,  missions  in,  260. 

Social  classes  in  churches,  29-38. 

Social  Life  of  the  Church,  271- 
288  ;  the  church  a  social  organiza- 
tion, 271  ;  not  a  commune,  272; 
harmonizes  social  elements,  273 ; 
organic  character,  274 ;  furnishes 
the  opportunity  of  love,  274  ;  the 
mingling  of  the  leaven,  276  ;  diffi- 
culty of  this  task,  278  ;  fellowship 
in  work,  280 ;  neighborly  fellow- 
ship, 281  ;  districting  the  parish, 
282 ;  welcoming  committees,  283  ; 
sociables,  284  ;  fellowship  meet- 
ings, 285  ;  women's  part  in,  307. 

Social  Science  and  the  pulpit,  100- 
104,  122. 

Social  Settlements,  264,  412. 

Song,  tlie  service  of,  139-150. 

Spalding.  John  F.,  292.  295. 

Specialization  of  religious  functions, 
42-44. 

Special  religious  services,  392-394. 

Spener,  P.  J.,  13. 

Sprat,  Thomas,  15. 

Stalker,  James,  16. 

Stanley,  A.  P.,  158  n. 

Stead,  Herbert,  254. 

Steinmeyer,  F.  L.,  14. 

Storrs,  Richard  S.,  16,  76. 

Street  preaching,  268. 


484 


INDEX 


Strong,  Josiali,  428,  437. 

Sunday  School,  The,  4,  6,  220- 
238  ;  a  modern  institution,  220 ; 
the  first  at  Gloucester,  England, 
221  ;  its  relation  to  the  church, 
223  ;  best  hour,  224  ;  how  organ- 
ized, 225 ;  the  teacher  a  pastor, 
226 ;  the  singing,  227  ;  order  and 
decorum,  228  ;  the  room,  229 ;  sub- 
jects of  study,  230 ;  can  it  be 
graded?  232 ;  senior  department, 
233  ;  the  Higher  Criticism  and  the 

.  Sunday  school,  236  ;  the  Home 
Department,  238. 

Sunday  school  teachers,  8,  225,  226. 

Superintendent  of  Sunday  school,  225. 

Synod  of  Dort,  20. 

Taylor,  Jeremy,  15,  119. 

Taylor,   William    M.,    16,   197,  201, 

202. 
Teaching  of  the  Twelve  Apostles,  11. 
Temporalities  of  the  church,  205. 
Tennyson,  Alfred,  71,  126,  181. 
Text,"^the,  128. 
Thomas,  Reuen,  354. 
Timing,  Charles  F.,  351. 
Toynbee  Hall,  London,  264. 
Trinity  Parish,  New  York,  405. 
Trumbull,  Henry  C,  220. 

Uhlhorn,  Gerhard,  448. 

Unchurched,  number  of,  256  ;  visita- 
tion of,  257. 

Unemployed  church  member.s,  422. 

Unions,  Young  Men's,  in  Germany, 
330. 

Unity,  Christian,  428. 

Ursinus,  Zachary,  20. 

Vagrants,  ministerial,  80. 

Van  Oosterzee,  Jan  Jacob,  3,  4,  5, 14, 
15,  138,  143,  158,  161,  163,  166,  175, 
182,  190,  191,  220,  336,  339,  340, 
455. 

Vincent,  John  H.,  221,  223,  228,  234, 
235. 

Vincent  de  Paul,  293,  294,  295. 

Vinet  Alexandre  Rodolphe,  3,  9n,  14, 
58n,  106,  114,  115,  116,  117,  124, 
125,  131,  170»,  190h,  454n. 


Visitation  by  the  church,  358. 

Visitors  of  the  poor,  423. 

• 

Walker,  Williston,  212. 

Watson,  John,  16. 

Way  land,  Francis,  16,  202. 

Welcoming  committees,  283. 

Wesley,  John,  127. 

Whitechapel,  London,  264. 

Whitefield,  George,  132,  155. 

Whittier,  John  G.,  126. 

Wyclif,  John,  12,  127. 

Willcox,  G.  B.,  9,  16,  75,  78,  81, 
179. 

Williams,  E.  F.,  331. 

Williams,  George,  314. 

Williams,  Stephen,  150. 

Wilson,  Thomas,  15. 

Women's  Mission  Boards,  368. 

Woman's  Woek  in  the  Church, 
289-312  ;  woman  in  modern  so- 
ciety, 289 ;  her  place  in  the  early 
church,  291  ;  in  the  post-apostolic 
church,  293 ;  the  Sisters  of  Charity, 
293 ;  revival  of  the  order  of  dea- 
conesses in  the  Episcopal  churches, 
295  ;  in  the  Methodist  Episcopal 
church,  297  ;  pastor's  helpers,  298  ; 
deaconesses  in  the  Church  of  Scot- 
laud,  299 ;  form  of  consecration, 
301  ;  the  Kaiserswerth  Institution, 
302 ;  form  of  consecration  of  the 
Kaiserswerth  sisters,  304n ;  the 
deaconess  homes  and  the  churches, 
306 ;  Women's  Social  Unions  in 
American  Protestant  churches, 
307 ;  their  financial  operations,  307 ; 
Church  of  Scotland  Woman's 
Guild,  309. 

Working  people  and  the  churches, 
29-38. 

Worship,  the  pastor  the  leader  of, 
134;  the  enrichment  of,  1.50;  litur- 
gical tendencies,  151. 

Young  Men  and  Women,  The, 
313-331  ;  the  German  Christliche 
Juuglingsvereine,  313  ;  Young 
Men's  Christian  Associations,  314; 
Societies  of  Christian  Endeavor, 
315  ;  Epworth  Leagues  and  Baptist 
Young  People's  unions,  316;  inter- 


INDEX 


485 


est  iu  municipal  reform,  319  ;  mis- 
sion work,  ."$20  ;  work  in  the  local 
cimrch,  :i2\  ;  the  Brotlierhootl  of 
St.  Andrew  :i'22  ;  of  Andrew  and 
IMiilip,  .325  ;  Young  Men's  Leagues, 
325 ;  Church  of  Scotland  Guild, 
326  ;  Free  Church  of  Scotland 
Guild,  321);  German  unions,  330; 
Brother  Houses,  330. 


Young  Men's  Christian  Associations, 
314. 

Young  Men's  Leagues,  325. 

Young  People's  Societies  of  Christian 
Endeavor,  315. 

Young  Women's  Christian  Associa- 
tions, 314. 

Zwingli,  Ulric,  13. 


^ 


■;:)i' 


/ 


\" 


:^ 


h 


Date  Due 


'jwf^pSS^^ 


